The Glad Tidings - E.J. Waggoner (1900)

8/8/2019 The Glad Tidings - E.J. Waggoner (1900)

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The Glad Tidings

by E. J. Waggoner

www.maranathamedia.com.au

1900

http://www.maranathamedia.com.au/





The Glad Tidings – E.J Waggoner

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Introduction

It is quite common, in writing upon any book in the Bible, to spend some time on an"Introduction" to the book in question--setting forth the nature of it, the circumstancesunder which it was written, and the probable purpose of the writer, together with many

other things, partly conjectural, and partly derived from the book itself. All suchstatements the reader has to take on the authority of the one making them, since, nothaving yet studied the book, he can not judge for himself. The best way is to introducehim at once to the study of the book, and then he will, if diligent and faithful, soon learnall that it has to reveal concerning itself. We learn more of a man by talking with himthan by hearing somebody talk about him. So we will proceed at once to the study of theEpistle to the Galatians, and let it speak for itself.

Nothing can take the place of the Scriptures themselves. If all would study the Bible asprayerfully and as conscientiously as they ought, giving earnest heed to every word, andreceiving it as coming directly from God, there would be no need of any other religious

book. Whatever is written should be for the purpose of calling people's attention moresharply to the words of Scripture; whatever substitutes any man's opinions for the Bible,so that by it people are led to rest content without any further study of the Bible itself, isworse than useless. The reader is, therefore, most earnestly urged to study, first of all, theScripture text very diligently and carefully, so that every reference to it will be areference to a familiar acquaintance. May God grant that this little aid to the study of theWord may make every reader better acquainted with all Scripture, which is able to makehim wise unto salvation.




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The Revelation of Jesus Christ, the Real Gospel

"PAUL, an apostle (not from men, neither through man, but through Jesus Christ, andGod the Father, who raised Him from the dead), and all the brethren which are with me,unto the churches of Galatia: Grace to you and peace from God the Father, and our LordJesus Christ, who gave Himself for our sins, that He might deliver us out of this presentevil world, according to the will of our God and Father; to whom be the glory forever andever. Amen.

"I marvel that ye are so quickly removing from Him that called you in the grace of Christunto a different gospel; which is not another gospel; only there are some that trouble you,and would pervert the Gospel of Christ. But though we, or an angel from heaven, shouldpreach unto you any gospel other than that which we preached unto you, let him beanathema. As we have said before, so say I now again, If any man preacheth unto youany gospel other than that which ye received, let him be anathema. For am I nowpersuading men, or God? or am I seeking to please men? if I were still pleasing men, Ishould not be a servant of Christ.

"For I make known to you, brethren, as touching the Gospel which was preached by me,that it is not after man. For neither did I receive it from man, nor was I taught it, but itcame to me through revelation of Jesus Christ. For ye have heard of my manner of life intime past in the Jews' religion, how that beyond measure I persecuted the church of God,and made havoc of it; and I advanced in the Jews' religion beyond many of mine own ageamong my countrymen, being more exceedingly zealous for the traditions of my fathers.But when it was the good pleasure of God, who separated me, even from my mother'swomb, and called me through His grace, to reveal His Son in me, that I might preach Himamong the Gentiles; immediately I conferred not with flesh and blood; neither went I upto Jerusalem to them which were apostles before me; but I went away into Arabia; andagain I returned unto Damascus.

"Then after three years I went up to Jerusalem to visit Cephas, and tarried with himfifteen days. But other of the apostles saw I none, save James the Lord's brother. Nowtouching the things which I write unto you, behold, before God, I lie not. Then I cameinto the regions of Syria and Cilicia. And I was still unknown by face unto the churchesof Judea which were in Christ; but they only heard say, He that once persecuted us nowpreacheth the faith of which he once made havoc; and they glorified God in me."Galatians 1, R.V.

An Apostolic Salutation.

The first five verses form a greeting such as, with the exception of the first verses of thebook of Romans, is not to be found elsewhere in the Bible, and, consequently, nowhereelse in the world. It contains the whole Gospel. If there were no other portion of Scriptureaccessible, this contains sufficient to save the world. If we would study this small portion




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as diligently, and prize it as highly, as if there were no more, we should find our faith andhope and love infinitely strengthened, and our knowledge of the rest of the Bible muchincreased. In reading it, let the Galatians sink out of sight, and let each one consider it thevoice of God, through His apostle, speaking to him to-day.

A Good Commission.An apostle is one who is sent. Paul was an apostle of Jesus Christ, and of God, the Father,who raised Him from the dead. He had good backing. A messenger's confidence is inproportion to the authority of the one who sends him, and to his confidence in thatauthority and power. Paul knew that he was sent by the Lord, and he knew that the powerof God is the power that raises from the dead. Now "he whom God hath sent speaketh thewords of God." John 3:34. Thus it was that Paul spoke with authority, and the wordswhich he spoke were the commandments of God. 1Cor.14:37. So in reading this epistle,or any other in the Bible, we have not to make allowance for the writer's personalpeculiarities and prejudices. It is true that each writer retains his own individuality, since

God chooses different men to do different work solely on account of their differentpersonality; but it is God's Word in all, and nothing need be taken off from the authorityof the message, and set down to the score of prejudice or early education.

It is well to remember that not only the apostles, but every one in the church, iscommissioned to "speak as the oracles of God." 1Pet.4:11. All who are in Christ are newcreatures, having been reconciled to God by Jesus Christ; and all who have beenreconciled are given the word and ministry of reconciliation, so that they are ambassadorsfor Christ, as though God by them, even as by Christ, was beseeching men to bereconciled to Himself. 2Cor.5:17-20. This is a wonderful support against discouragementand against fear to speak God's message. The ambassadors of earthly governments have

authority proportionate to the power of the king or ruler whom they represent; butChristians represent the King of kings and Lord of lords.

Apostles Are of God.

"God hath set some in the church, first apostles, secondarily prophets, thirdly teachers,after that miracles, then gifts of healings," etc. 1Cor.12:28. Let it be borne in mind that allthese are set in the church by God Himself. No other can do it. It is impossible for men tomake a true apostle or prophet. There are certain people in the world who say to others,Why do you not have apostles and prophets, etc., in the church? ignoring the fact thatGod has them in His church until this day, although they are often unrecognized, even as

the apostleship of Paul and the others was often denied. Then there are somecombinations of people who claim to have all these among them. Reading that God hasset them in the church, they see that the true church of God ought to have apostles,prophets, etc. Accordingly they appoint some to be apostles, others to be prophets, andothers to be teachers, and then they point to these as evidence that they are the truechurch of God. The fact is, however, that this is the strongest possible proof that they arenot the church of God. If they were the church of God, apostles and prophets would beset among them by God Himself; but the fact that they themselves are obliged to make




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apostles and prophets, shows that they have none in fact. They are simply setting up adummy to hide the absence of the reality; but the presence of the sham only emphasizesthe absence of the real.

Not of Men.

All Gospel teaching is based upon and derives its authority from the fact of the Divinityof Christ. The apostles and prophets were so fully imbued with this truth that it appearseverywhere in their writings. In the very first verse of this epistle we find it in thestatement that Paul was not an apostle of men, nor by any man, but by Jesus Christ, whois "the image of the invisible God" (Col.1:15), "the effulgence of His glory, and the veryimage of His substance" (Heb.1:1-3, R.V.); He was in the beginning with God, and wasGod, before the world was. John 1:1; 17:5. "He is before all things, and in Him all thingsconsist." Col.1:17, R.V.

The Father and the Son.

"Jesus Christ, and God the Father, who raised Him from the dead," are associated onequal terms. "I and My Father are One." John 10:30. They both sit upon one throne.Heb.1:3; 8:1; Rev.3:21. The counsel of peace is between them both. Zech.6:12,13. Jesuswas the Son of God all His life, although He was of the seed of David according to theflesh; but it was by the resurrection from the dead, which was accomplished by the powerof the Spirit of holiness, that His Sonship was demonstrated to all. Rom.1:3,4. Thisepistle has the same authority as Paul's apostleship: it is from Him who has power to raisethe dead, and from Him who was raised from the dead.

The Churches of Galatia.

Galatia was a province in Asia Minor, so called from the fact that it was inhabited byGauls,--people who came from the country now known as France. They settled in theterritory which took its name from them (Gaul-atia--Galatia), in the third century beforeChrist. They were, of course, pagans, their religion being quite similar to that of theDruids, of Britain. Paul was the one who first preached Christianity to them, as we readin Acts 16:6; 18:23. The country of Galatia also included Iconium, Lystra, and Derbe,which were visited by Paul, with Barnabas, on his first missionary journey. Acts 14.

Grace and Peace Be to You.This is the word of the Lord, let it be remembered, and therefore means more than man'sword. The Lord does not deal in empty compliments. His word is substantial; it carrieswith it the thing which it names. God's word creates, and here we have the very form of the creative word.




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God said, "Let there be light; and there was light," and so on through the whole creation,"He spake, and it was." So here, "Let there be grace and peace to you," and so it is. "Thegrace of God hath appeared, bringing salvation to all men." Titus 2:11. "Peace I leavewith you, My peace I give unto you; not as the world giveth, give I unto you." John14:27. "Peace, peace to him that is afar off, and to him that is near, saith the Lord."

Is.57:19. God has sent grace and peace, bringing righteousness and salvation to all men--even to you, whoever you are, and to me. When you read this third verse of the firstchapter of Galatians, do not read it as a sort of complimentary phrase,--as a mere passingsalutation to open the real matter at hand,--but as the creative word that brings to youpersonally all the blessings of the peace of God, that passeth all understanding. It is to usthe same word that Jesus spoke to the woman: "Thy sins are forgiven." "Go in peace."Luke 7:48-50. Peace is given to you; therefore, "let the peace of God rule in your hearts."

The Gift of Christ.

This grace and peace come from Christ, "who gave Himself for our sins." "Unto every

one of us is given grace according to the measure of the gift of Christ." Eph.4:7. But thisgrace is "the grace that is in Christ Jesus." 2Tim.2:1. Therefore we know that ChristHimself is given to every one of us. The fact that men live is an evidence that Christ hasbeen given to them, for Christ is "the life," and the life is the light of men, and this life-light "lighteth every man that cometh into the world."

John 1:4,9; 14:6. In Christ all things consist (Col.1:17), and thus it is that since God"spared not His own Son, but delivered Him up for us all," He can not do otherwise than,with Him, freely "give us all things." Rom.8:32. "His Divine power hath given unto us allthings that pertain unto life and godliness." 2Pet.1:3. The whole universe is given to us inChrist, and the fullness of the power that is in it is ours for the overcoming of sin. God

counts each soul of as much value as all creation. Christ has, by the grace of God, tasteddeath for every man (Heb.2:9), so that every man in the world has received the"unspeakable gift" (2Cor.9:15). "The grace of God, and the gift by grace, which is by oneMan, Jesus Christ, hath abounded unto many," even to all; for "as by the offense of one

judgment came upon all men to condemnation; even so by the righteousness of One thefree gift came upon all men unto justification of life." Rom.5:15,18.

Christ Not Divided.

The question is asked, "Is Christ divided? was Paul crucified for you?" (1Cor.1:13), theanswer obviously being in the negative. In that Christ is given to every man, each person

gets the whole of Him. The love of God embraces the whole world, but it also singles outeach individual. A mother's love is not divided up among her children, so that each onereceives only a third, a fourth, or a fifth of it; each one is the object of all her affection.How much more so with the God whose love is more perfect than any mother's, and whoHimself is love!

Is.49:15. Christ is the light of the world, the Sun of Righteousness. But light is notdivided among a crowd of people. If a room full of people be brilliantly lighted, each




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individual gets the benefit of all the light, just as much as though he were alone in theroom. So the life of Christ lights every man that comes into the world, and in everybelieving heart Christ dwells in all His fullness. Sow a seed in the ground, and you getmany seeds, each one having as much life as the one sown. So Christ, the true Seed,whence everything of worth comes, gives to all the whole of His life.

Our Sins Purchased.

Christ "gave Himself for our sins." That is to say, He bought them, and paid the price forthem. This is a simple statement of fact; the language used is that commonly employed inreferring to purchases. "How much did you give for it?" or, "How much do you want forit?" are frequent questions. When we hear a man say that he gave so much for a certainthing, what do we at once know?--We know that that thing belongs to him, because hehas bought it. So when the Holy Spirit tells us that Christ gave Himself for our sins, of what should we be equally sure?--That He has bought our sins, and that they belong toHim, and not to us. They are ours no longer, and we have no right to them. Every time we

sin we are robbing the Lord, for we must remember that Christ has purchased not merelythe specific acts of sin that we have committed, and that are in the past, but the sins thatare in us, and which break forth. In this faith there is righteousness.

He Has Bought Us, Too.

This follows from the fact that He has purchased our sins, to deliver us from ourselves.Our sins are part of ourselves; nay, they are the whole of us, for our natural lives arenothing but sin. Therefore, Christ could not buy our sins without buying us also. Of thisfact we have many plain statements. He "gave Himself for us, that He might redeem usfrom all iniquity." Titus 2:14. "Ye are not your own; for ye are bought with a price."

1Cor.6:19. "Ye were redeemed, not with corruptible things, with silver or gold, from yourvain manner of life handed down from your fathers; but with precious blood, as of a lambwithout blemish and without spot, even the blood of Christ." 1Pet.1:18,19, R.V.

"Accepted in the Beloved."

How often the Gospel worker hears some one say, "I am so sinful that I am afraid theLord will not accept me;" and even people who have long professed to be Christians,often mournfully wish that they could be sure of their acceptance with God. Now theLord has given no ground for any such doubts. The question of acceptance is foreversettled by what we have just read. Christ has bought us, together with all our sins, and has

paid the price. That shows that He has accepted us. Why does a man go to the shop andbuy an article?--Because he wants it. If he has paid the price for it, having examined it soas to know what he was buying, does the merchant worry lest he will not accept it?--Notat all; the merchant knows that it is his business to get the goods to the purchaser as soonas possible. If he does not deliver the goods to the purchaser, he is guilty of fraud. Thebuyer will not indifferently say, "Well, I have done my part, and if he doesn't care to dohis, he need not--that's all; he may keep the things if he wants to." No; he will visit theshop, and say, "Why have you not given me what belongs to me?" He will take vigorous




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measures to come into possession of his property. Even so it is not a matter of indifference to Jesus whether we surrender ourselves to Him or not. He longs with aninfinite yearning for the souls that He has purchased with His own blood. "The Son of man is come to seek and to save that which was lost." Luke 19:10. God has "chosen us inHim before the foundation of the world," and so "He hath made us accepted in the

Beloved." Eph.1:4-6.

"This Present Evil World."

Christ gave Himself for our sins, "that He might deliver us from this present evil world."He will take from us that which He bought, which is our sinfulness. In so doing, Hedelivers us from this "present evil world." That shows us that "this present evil world" isnothing but our own sinful selves. It is "the lust of the flesh, and the lust of the eyes, andthe pride of life." 1Joh.2:16. We ourselves make all the evil there is in the world. It isman that has made the world evil. "By one man sin entered into the world, and death bysin; and so death passed upon all men, for that all have sinned." Rom.5:12. We need not

try to throw the blame upon somebody else; we ourselves provide all the evil that canpossibly injure us.

The story is told of a man whose besetting sin was a violent temper. He would frequentlybecome very angry, but he laid all the blame upon the people with whom he lived, whowere so exasperating. Nobody, he declared, could do right among such people. So heresolved, as many others have done, to "leave the world," and become a hermit. He chosea cave in the forest for his dwelling-place, far from any other human habitation. In themorning he took his jug to a spring near by to get water for his morning meal. The rock was moss-grown, and the continual flow of water had made it very slippery. As he set his

jug down under the stream, it slid away. He put it back, and again it was driven away.

Two or three times was this repeated, and each time the replacing of the jug was donewith increasing energy. Finally the hermit's patience was utterly exhausted, andexclaiming, "I'll see if you'll not stay!" he picked the vessel up and set it down with suchvehemence that it was broken to pieces. There was nobody to blame but himself, and hehad the good sense to see that it was not the world around him but the world inside of him that made him sin. Doubtless very many can recognize some experience of their ownin this little story.

Luther, in his monk's cell, whither he had gone to escape from the world, found his sinsmore grievous than ever. Wherever we go, we carry the world with us; we have it in ourhearts and on our backs,--a heavy, crushing load. We find that when we would do good,

"evil is present" with us. Rom.7:21. It is present, always, "this present evil world," until,goaded to despair, we cry out, "O wretched man that I am! who shall deliver me from thisbody of death?" Even Christ found His greatest temptations in the desert, far away fromhuman habitations. All these things teach us that hermits and monks are not in God'splan. God's people are the salt of the earth; and salt, no matter how good it is, is of no useif shut up in a box; it must be mingled with that which is to be preserved.




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Deliverance.

That which God has promised, He is "able also to perform." He "is able to do exceedingabundantly above all that we ask or think." Eph.3:20. He "is able to keep you fromfalling, and to present you faultless before the presence of His glory with exceeding joy."

Jude 24. He gave Himself for our sins, that He might deliver us, and He did not die invain. Deliverance is ours. Christ was sent "to open the blind eyes, to bring out theprisoners from the prison, and them that sit in darkness out of the prison house." Is.42:7.Accordingly He cries out to the captives, "Liberty!" To them that are bound He proclaimsthat the prison doors are open. Is.61:1. To all the prisoners, He says, "Go forth." Is.49:9.Each soul may say, if he will, "O Lord, truly I am Thy servant; I am Thy servant, and theson of Thine handmaid; Thou hast loosed my bonds." Ps.116:16. The thing is true,whether we believe it or not. We are the Lord's servants, even though we stubbornlyrefuse to serve; for He has bought us; and, having bought us, He has broken every bondthat hindered us from serving Him. If we but believe, we have the victory that hasovercome the world. 1Joh.5:4, R.V.; John 16:33. The message to us is that our "warfare is

accomplished," our "iniquity is pardoned." Is.40:2. We have but to shout, as Israel didbefore Jericho, to see that God has given to us the victory. God "hath visited andredeemed His people." Luke 1:68. Out of Zion has come the Deliverer, to turn awayungodliness from Jacob. Rom.11:26. "Thanks be to God, which giveth us the victorythrough our Lord Jesus Christ."

"My sin--oh, the bliss of this glorious thought!--My sin, not in part, but the whole,

Is nailed to His cross, and I bear it no more,Praise the Lord, praise the Lord, O my soul!"

The Will of God.All this deliverance is "according to the will of our God and Father." The will of God isour sanctification. 1Thess.4:3. He willeth that all men should be saved, and come to theknowledge of the truth. 1Tim.2:4. And He "worketh all things after the counsel of Hisown will." Eph.1:11. "What! do you mean to teach universal salvation?" We mean toteach just what the Word of God teaches,--that "the grace of God hath appeared, bringingsalvation to all men." Titus 2:11, R.V. God has wrought out salvation for every man, andhas given it to him; but the majority spurn it, and throw it away. The Judgment willreveal the fact that full and complete salvation was given to every man, and that the losthave deliberately thrown away their birthright possession. Thus every mouth will be

stopped.

The will of God is, therefore, something to rejoice in, and not something to be acceptedwith a wry face, and merely endured. Even though it involves suffering, it is for our good,and is designed to work "for us a far more exceeding and eternal weight of glory."Rom.8:28; 2Cor.4:17. In the law His will is revealed (Rom.2:18), and we should,therefore, study it, saying with Christ, "I delight to do Thy will, O My God." Ps.40:8.




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Here is the comfort of knowing the will of God. He wills our deliverance from thebondage of sin; therefore, we can pray with the utmost confidence, and withthanksgiving; for "this is the confidence that we have in Him, that, if we ask anythingaccording to His will, He heareth us; and if we know that He hear us, whatsoever we ask,we know that we have the petitions that we desired of Him." 1Joh.5:14,15. Blessed

assurance! Let us ever with glad and humble hearts pray, "Thy will be done in earth, as itis in heaven."

To God Be the Glory.

Not simply, "To Him be glory," as in the common version, but "To whom be the glory,"as in the Revision. "Thine is the kingdom; and the power, and the glory." All glory isGod's, whether men acknowledge it or not. To give Him the glory is not to impartanything to Him, but to recognize a fact. We give Him the glory by acknowledging thatHis is the power. "It is He that hath made us, and not we ourselves." Ps.100:3. Power andglory are the same, as we learn from Eph.1:19,20, which tells us that Christ was raised

from the dead by the exceeding greatness of God's power, and from Rom.6:4, where welearn that "Christ was raised up from the dead by the glory of the Father." Also whenJesus by His wondrous power had turned water to wine, we are told that in theperformance of the miracle, He "manifested forth His glory." John 2:11. So when we saythat to God is the glory, we are saying that the power is all from Him. We do not saveourselves, for we are "without strength." But God is the Almighty, and He can and doessave. If we confess that all glory belongs to God, we shall not be indulging invainglorious imaginations or boastings, and then will God be glorified in us. "Let yourlight so shine before men, that they may see your good works, and glorify your Fatherwhich is in heaven." Matt.5:16.

The last proclamation of "the everlasting Gospel,"--that which announces the hour of God's Judgment come,--has for its burden, "Fear God, and give glory to Him;" "andworship Him that made heaven, and earth, and the sea, and the fountains of waters."Rev.14:6,7. Thus we see that the Epistle to the Galatians, which says, "To Him be theglory," is the setting forth of the everlasting Gospel. And it is emphatically a message forthe last days. Let us study it, and heed it, that we may help to hasten the time when "theearth shall be filled with the knowledge of the glory of the Lord, as the waters cover thesea." Hab.2:14.

A Critical Case.

The abruptness with which the apostle plunges into the midst of his subject shows howurgent was the matter that called forth his epistle. His spirit seemed to be on fire, and,seizing his pen, he wrote as only one can write who feels upon his heart the burden of souls about to rush to destruction.




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Who Calls Men?

"God is faithful, by whom ye were called unto the fellowship of His Son Jesus Christ ourLord." 1Cor.1:9. "The God of all grace, who hath called us unto His eternal glory byChrist Jesus," etc. 1Pet.5:10. "The promise is unto you, and to your children, and to all

that are afar off, even as many as the Lord our God shall call." Acts 2:39. Those that arenear, and those that are afar off, include all that are in the world; therefore, God callseverybody. Not all come, however. "The very God of peace sanctify you wholly; and Ipray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is He that calleth you, who also will do it."1Thess.5:23,24. It is God who calls men.

Separating from God.

Since the Galatian brethren were separating from Him that had called them, and as God isthe one who graciously calls men, it is evident that they were separating from God. Thus

we see that it was no slight thing that called forth this epistle. Paul's brethren were inmortal danger, and he could not spend time on compliments, but must needs get at onceto the subject, and present it in as clear and direct terms as possible.

It may be well in passing to note an opinion that sometimes obtains, namely, that Paulreferred to himself as the one who had called the Galatian brethren, and from whom theywere removing. A little thought should convince anybody of the fallacy of this idea. First,consider the positive evidence, a little of which is already noted, that it is God who calls.Remember also that it was Paul himself who said that the apostasy would be the result of men's seeking to draw away disciples after themselves (Acts 20:30); he, as the servant of Christ, would be the last man to draw people to himself. It is true that God uses agents, of

whom Paul was one, to call men, but it is God, nevertheless, that calls. "God was inChrist, reconciling the world unto Himself;" we are ambassadors for Christ, so that now itis God beseeching men by us instead of by Christ, to be reconciled to Himself. There maybe many mouths, but there is only one voice.

It is a small matter to be joined to or separated from men, but a matter of vital importanceto be joined to God. Many seem to think that if they are only "members in good standing"in this or that church, they are secure. But the only thing worth considering is, Am I

joined to the Lord, and walking in His truth? If one is joined to the Lord, he will verysoon find his place among God's people, for those who are not God's people will not havea zealous, consistent follower of God among them very long. See Is.66:5; John

9:22,33,34; 15:18-21;

16:1-3; 2Tim.3:1-5,12. When Barnabas went to Antioch, he exhorted the brethren thatwith purpose of heart they would "cleave unto the Lord." Acts 11:22,23. That was all thatwas necessary. If we do that, we shall certainly be with God's own people.




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Without God.

Those who were departing from God were "without God in the world," just to the extentthat they were removed from Him. But those who are in that condition are Gentiles, orheathen. Eph.2:11,12. It is evident, therefore, that the Galatian brethren were relapsing

into heathenism. It could not be otherwise; for whenever any Christian loses his holdupon God, he inevitably and even unconsciously drops back into the old life from whichhe had been saved. Each backslider will take up the particular habits to which he wasformerly a slave. No more hopeless condition can exist in the world than to be withoutGod.

Another Gospel.

The Gospel is "the power of God unto salvation to every one that believeth." Rom.1:16.God Himself is the power, so that separation from God means separation from the Gospelof Christ, who is the power of God. Nothing can be called a gospel unless it professes to

give salvation. That which professes to offer nothing but death, can not be called agospel. "Gospel" means "joyful news," "good tidings," and a promise of death does notanswer that description. In order for any false doctrine to pass as the Gospel, it mustpretend to be the way of life; otherwise it could not deceive men. It is evident, therefore,that the Galatians were being seduced from God, by something that promised them lifeand salvation, but by a power other than that of God, namely, their own power. This othergospel was solely a human gospel. The question consequently would be, Which is thetrue Gospel? Is it the one that Paul preached? or the one the other men set forth?Therefore, we see that this epistle must be an emphatic presentation of the true Gospel asdistinguished from every false gospel.

No Other Gospel.Just as Jesus Christ is the only power of God, and there is no other name than that of Jesus, given among men, whereby salvation can be obtained, so there can be only oneGospel. "Power belongeth unto God," and to Him alone. See Ps.62:9-11. A sham isnothing. A mask is not a man. So this other gospel, to which the Galatian brethren werebeing enticed, was only a perverted gospel, a counterfeit, a sham, and no real gospel atall. Some versions give verses 6 and 7 thus: "I marvel that ye are so soon removed . . .unto another gospel, although there is not any other." Since there is no other gospel now,there never could have been any other, for God changes not. So the Gospel which Paulpreached to the Galatians, as well as to the Corinthians,--"Jesus Christ and Him

crucified,"--was the Gospel that was preached by Enoch, Noah, Abraham, Moses, andIsaiah. "To Him give all the prophets witness, that through His name whosoever believethin Him shall receive remission of sins." Acts 10:43.

"Accursed."

If any man, or even an angel from heaven, should preach any other gospel than thatwhich Paul preached, he would bring himself under a curse. There are not two standards




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of right and wrong. That which will bring a curse to-day would have produced the sameresult five thousand years ago. Thus we find that the way of salvation has been exactlythe same in every age. The Gospel was preached to Abraham (Gal.3:8), angels being sentto him; and the prophets preached the Gospel (1Pet.1:11,12). But if the Gospel preachedby them had been different from that preached by Paul, they would have been accursed.

Why should one be accursed for preaching a different gospel?--Because he is the meansof fastening others in the curse, by leading them to trust for their salvation in that whichprofesses to be power, but which is nothing. Since the Galatians were removing fromGod, it is evident that they were trusting to supposed human power--their own power--forsalvation. But no man can save another (Ps.49:6,7), therefore, "cursed be the man thattrusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord."Jer.17:5. The one who leads men into the curse must, of course, himself be accursed.

"Cursed be he that maketh the blind to wander out of the way." Deut.27:18. If this be soof the one who causes a physically blind man to stumble, how much more must it apply

to one who causes a soul to stumble to its eternal ruin! To delude people with a false hopeof salvation,--to cause them to put their trust in that which can by no means deliverthem,--what could possibly be more wicked? It is to lead people to build their house overthe bottomless pit. Well might the apostle deliberately reiterate his anathema. Here,again, we see the gravity of the situation that called forth this epistle.

"An Angel from Heaven."

But is there any danger, any possibility, that an angel from heaven would preach anyother than the one, true Gospel?--Most assuredly, although it would not be an angelrecently come from heaven. We read of "the angels that sinned" (2Pet.2:4), and "kept not

their first estate, but left their own habitation" (Jude 6), and that the habitation fromwhich they were cast was heaven (Rev.12:7-9). Now "Satan himself is transformed intoan angel of light. Therefore it is no great thing if his ministers also be transformed as theministers of righteousness." 2Cor.11:14,15. It is they who come professing to be thespirits of the departed, and to bring messages fresh from the realms above (where thedeparted are not), and preaching invariably "another gospel" than the Gospel of JesusChrist. Beware of them. "Beloved, believe not every spirit, but try the spirits whetherthey are of God." 1Joh.4:1. "To the law and to the testimony: if they speak not accordingto this Word, it is because there is no light in them." Is.8:20. No one need be deceived, solong as he has God's Word. Nay, it is impossible for anybody to be deceived while heholds to the Word of God. That is a light to the way.

Not Men-Pleasers.

It is admitted by churchmen that in the first three centuries the church became leavenedwith paganism, and that, in spite of reformations, much of paganism still remains. Nowthis was the result of trying to please men. The bishops thought that they could gaininfluence over the heathen by relaxing some of the strictness of the principles of theGospel, which they did, and the result was the corruption of the church. Self-love is




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always at the bottom of efforts to conciliate and please men. The bishops desired (often,perhaps, without being conscious of it) to draw away disciples after themselves. Acts20:30. In order to gain the favor of the people, they had to compromise and pervert thetruth. This was what was being done in Galatia; men were perverting the Gospel of Christ. But Paul was not of that class; he was seeking to please God, and not men. He

was the servant of God, and God was the only one whom he needed to please. He whoseeks to please men, is the servant of men, and not of God.

This principle is true in every grade of service. The house-servants or the shop assistantswho labor only to please men, will not be faithful servants, for they will do good work only where it will be seen, but will slight any task that can not come under the eye of their employers. So Paul exhorts: "Servants, obey in all things your masters according tothe flesh; not with eye service, as men-pleasers; but in singleness of heart, fearing God;and whatsoever ye do, do it heartily, as to the Lord, and not unto men; knowing that of the Lord ye shall receive the reward of the inheritance; for ye serve the Lord Christ."Col.3:22-24. He who cares for nothing else but to serve and please God, will render the

best service to men.

This is a thing that needs to be impressed upon all. Christian workers especially need it.There is a tendency to dull the edge of truth, lest we should lose the favor of somewealthy or influential person. How many have stifled conviction, fearing the loss of money or position! Let every one of us remember this: "If I yet pleased men, I should notbe the servant of Christ." But this does not mean that we shall be stern and uncourteous.It does not mean that we willingly offend any. God is good to all. He is kind to theunthankful and the unholy. Jesus went about doing good, speaking words of love andcomfort. We are to be soul-winners, and so must have a winning manner; but we are towin souls to God, and, therefore, must exhibit only the attractiveness of the loving,

crucified One. We serve Christ by allowing His Spirit to control us."Who best bear His mild yoke, they serve Him best."

"Not of Man."

Note how this epistle emphasizes the fact that the Gospel is divine, not human. In the firstverse the apostle states that he was not sent by man, nor to represent any man. Again hesays that he is not anxious to please men, but only Christ; and now it is made very clearthat the message he bore was wholly from heaven. By birth and education he wasopposed to the Gospel, and when he was converted it was by a voice from heaven. Readthe accounts of his conversion in Acts 9:1-22; 22:3-16; 26:9-20. The Lord Himself appeared to him in the way as he was breathing threatening and slaughter against thesaints of God.

There are no two persons whose experience in conversion is the same, yet the generalprinciples are the same in all. In effect, every person must be converted just as Paul was.The experience will seldom be so striking, but if it is genuine, it must be a revelationfrom heaven as surely as Paul's was. "All thy children shall be taught of the Lord."




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Is.54:13; John 6:45. "Every man therefore that hath heard, and hath learned of the Father,cometh unto Me." "The anointing which ye have received of Him abideth in you, and yeneed not that any man teach you; but as the same anointing teacheth you of all things, andis truth, and is no lie, and even as it hath taught you, ye shall abide in Him." 1Joh.2:27.

Do not make the mistake of supposing that this does away with the necessity for anyhuman agency in the Gospel. If it did, then the apostles would have been self-condemned,because they were preachers of the Gospel. God has set apostles, prophets, teachers, etc.,in the church (1Cor.12:28); but it is the Spirit of God that works in all these. "He whomGod hath sent speaketh the words of God." John 3:34. Therefore, no matter by whomanybody first hears the truth, he is to receive it as coming direct from heaven. The HolySpirit enables those who wish to do God's will to tell what is truth as soon as they see orhear it, and they accept it, not on the authority of the man through whom it came to them,but on the authority of the God of truth. We may be as sure of the truth which we holdand teach as the apostle Paul was. But whenever anybody cites the name of some highly-esteemed preacher or doctor of divinity, to justify his belief, or to give it more weight

with some person whom he would convince, you may be sure that he himself does notknow the truth of what he professes. It may be the truth, but he does not know for himself that it is true. It is everybody's privilege to know the truth (John 8:31,32); and when oneholds a truth directly from God, ten thousand times ten thousand great names in its favordo not add a feather's weight to its authority; nor is his confidence in the least shaken if every great man on earth should oppose it. It is a grand thing to be built on the Rock.

The Revelation of Jesus Christ.

Note that it is not simply a revelation from Jesus Christ, but the "revelation of JesusChrist." It was not simply that Christ told Paul something, but that Christ Himself

revealed Himself to Paul, and in him, and He is the truth. That this is what is meant heremay be seen from verse 16, where we read that God revealed His Son in Paul, that hemight preach Him among the heathen. The mystery of the Gospel is Christ in thebeliever, the hope of glory. Col.1:25-27. The Holy Spirit is Christ's personalrepresentative. Christ sends Him, that He may abide with us forever. The world receivesHim not, because it sees Him not; "but ye know Him," says Christ; "for He dwelleth withyou, and shall be in you." John 14:16,17. Only so can the truth of God be known and bemade known. Christ does not stand afar off and lay down right principles for us to follow;but He impresses Himself upon us, takes possession of us, as we yield to Him, and makesmanifest His life in our mortal flesh. 2Cor.4:11. Without this life shining forth, there canbe no preaching of the Gospel. Note that Jesus was revealed in Paul, in order that Paul

might preach Him among the heathen. He was not to preach about Christ, but to preach,to present, Christ Himself. "We preach not ourselves, but Christ Jesus the Lord."2Cor.4:5.

God is waiting and anxious to reveal Christ in every man. We read of men "who holddown the truth in unrighteousness," and that "that which may be known of God ismanifest in them," even as in everything that God has made His "everlasting power andDivinity" are clearly seen. Rom.1:18-20, R.V. Now Christ is the truth (John 14:6), and




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He is the power of God (1Cor.1:24), and the Divinity of God (John 1:1). Therefore,Christ is the truth that the wicked are holding down. He is the Divine Word of God,present in men, that they may do it. Deut.30:14; Rom.10:6-8. That Christ is in all men isevident from the fact that they live; but He is so held back and kept down that it isdifficult to discern Him. Nay, in most men the opposite character is revealed, the mere

fact of living and breathing being in many cases the only evidence that Christ is there.Yet He is there, patiently waiting to be revealed,--longing for the time to come when theWord of God may have free course and be glorified, and the perfect life of Jesus of Nazareth be manifested in mortal flesh. This may take place in "whosoever will," nomatter how sinful and degraded he is now. It pleases God to do it now; cease, then, toresist.

Personal History.

From the twelfth verse of the first chapter till the middle of the second, we have anarrative of personal history, told for a definite purpose. In Paul's experience we see the

truth of the Gospel, and how it has nothing to gain from men, but everything to give. Theapostle shows that all his early life was against his being influenced by the Gospel, for hestudied that which was opposed to it, and he bitterly opposed it. Then he was convertedwhen there was no Christian near him, and he had next to no association with Christiansfor years afterward. All this of which the Galatians had been previously informed, it wasnecessary to repeat in order that it might be clear to all that Paul was not bringing themanother human invention.

Note, in passing, the word "conversation," which occurs several times in the Bible in asense that is not now common. Compare the Revised Version, and we find that it means"manner of life." Paul's "conversation in time past" was his early life. See the old and the

Revised Version of 1Pet.1:18.

"Concerning Zeal, Persecuting the Church."

This is what Paul said of himself, in his Epistle to the Philippians. Phil.3:6. How great hiszeal was he himself tells. He says that he persecuted the church of God "beyondmeasure," and "wasted it," or, as in the Revision, "made havoc of it." See also Acts 8:3.Before Agrippa he said: "I verily thought with myself, that I ought to do many thingscontrary to the name of Jesus of Nazareth. Which thing I also did in Jerusalem; and manyof the saints did I shut up in prison, having received authority from the chief priests; andwhen they were put to death, I gave my voice against them. And I punished them oft in

every synagogue, and compelled them to blaspheme; and being exceedingly mad againstthem, I persecuted them even unto strange cities." Acts 26:9-11. In an address to the Jewsin Jerusalem, who knew his life, he said, "I persecuted this way unto the death, bindingand delivering into prisons both men and women." Acts 22:4. This he did because, as theprevious verse says, he was "zealous toward God." So full of this sort of zeal was he thathe breathed nothing but "threatenings and slaughter." Acts 9:1.




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It seems almost incredible that any one professing to worship the true God, can have suchfalse ideas of Him as to suppose that He is pleased with that kind of service; yet Saul of Tarsus, one of the most bitter and relentless persecutors of Christians that ever lived,could say years afterward, "I have lived in all good conscience before God until this day."Acts 23:1. Although kicking against the pricks (Acts 9:5), and endeavoring to silence the

growing conviction that would force itself upon him as he witnessed the patience of theChristians, and heard their dying testimonies to the truth, Saul was not wilfully stiflingthe voice of conscience. On the contrary, he was striving to preserve a good conscience,and so deeply had he been indoctrinated with the Pharisaic traditions, that he felt sure thatthese inconvenient prickings must be the suggestions of an evil spirit, which he was induty bound to suppress. So the prickings of the Spirit of God had for a time only led himto redouble his zeal against the Christians. Of all persons in the world, Saul, the self-righteous Pharisee, had no bias in favor of Christianity. Yet his misdirected zeal was a"zeal for God," and this fact made him good material for a Christian worker.

Paul's Profiting.

Paul "profited," made advancement, "in the Jews' religion," above many of his equals,that is, those of his own age, among his countrymen. He had possessed every advantagethat was possible to a Jewish youth. "An Hebrew of the Hebrews" (Phil.3:5), he wasnevertheless a free-born Roman citizen (Acts 22:26-28). Naturally quick and intelligent,he had enjoyed the instruction of Gamaliel, one of the wisest doctors of the law, and hadbeen "taught according to the perfect manner of the law of the fathers." Acts 22:3. Afterthe "straitest sect" among the Jews, he lived a Pharisee, and was "a Pharisee of thePharisees," so that he was "more exceedingly zealous of the traditions" of the fathers thanany others of his class. Grown to manhood, he had become a member of the great councilamong the Jews,--the Sanhedrim,--as is shown by the fact that he gave his vote (Acts

26:10, R.V.) when Christians were condemned to death. Added to this, he possessed theconfidence of the high priest, who readily gave him letters of introduction to the rulers of all the synagogues throughout the land, with authority to seize and bind any whom hefound guilty of "heresy." He was, indeed, a rising young man, on whom the rulers of theJews looked with pride and hope, believing that he would contribute much to therestoration of the Jewish nation and religion to their former greatness. There had been apromising future before Saul, from a worldly point of view; but what things were gain tohim, those he counted loss for Christ, for whose sake he suffered the loss of all things.Phil.3:7,8.

The Traditions of the Fathers, not the Religion of Christ.

Paul says, "I advanced in the Jews' religion beyond many of mine own age among mycountrymen, being more exceedingly zealous for the traditions of my fathers." It is easyto see that "the Jews' religion" was not the religion of God and Jesus Christ, but washuman tradition. People make a great mistake in considering "Judaism" as the religion of the Old Testament. The Old Testament no more teaches Judaism than the New Testamentteaches Roman Catholicism. The religion of the Old Testament is the religion of JesusChrist. It was His Spirit that was in the prophets, moving them to present the same




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Gospel that the apostles afterwards preached. 1Pet.1:10-12. When Paul was "in the Jews'religion" he did not believe the Old Testament, which he read and heard read daily,because he did not understand it; if he had, he would have believed on Christ. "For theythat dwell at Jerusalem, and their rulers, because they knew Him not, nor yet the voicesof the prophets which are read every Sabbath day, they have fulfilled them in

condemning Him." Acts 13:27.

The traditions of the fathers led to transgression of the commandments of God. Matt.15:3.God said of the Jewish people (as a whole): "This people draweth nigh unto Me withtheir mouth, and honoreth Me with their lips; but their heart is far from Me. But in vainthey do worship Me, teaching for doctrines the commandments of men." Verses 8,9. Onthe Sabbath days the rulers read in the synagogues from the Scriptures, and for thisinstruction there was no reproof. Jesus said: "The scribes and the Pharisees sit in Moses'seat; all therefore whatsoever they bid you observe, that observe and do; but do not yeafter their works; for they say, and do not." Matt.23:2,3. Jesus had no word condemnationfor Moses and his writings. He said to the Jews, "Had ye believed Moses, ye would have

believed Me; for he wrote of Me." John 5:46. Everything, therefore, which the scribesread and commanded from his writings was to be followed; but the example of thereaders was to be shunned, for they did not obey the Scriptures. Christ said of them,"They bind heavy burdens and grievous to be borne, and lay them on men's shoulders;but they themselves will not move them with one of their fingers." Matt.23:4. These werenot the commandments of God, for "His commandments are not grievous" (1Joh.5:3);and the burdens were not of Christ, for His burden is light (Matt.11:30).

We hear much about the "Judaizing teachers," who sought to pervert the Galatians, andwe know that they who were teaching "another gospel" were Jews; but we must not fallinto the error of supposing that these "Judaizing teachers" were presenting the Bible, or

any part of it, to the new converts, or trying to get them to follow the Scriptures writtenby Moses. Far from it; they were leading them away from the Bible, and substituting forits teaching the commandments of men. This was what roused the spirit of Paul. The"Jews' religion" was an entirely different thing from the religion of God, as taught in thelaw, the prophets, and the psalms.

"Separated unto the Gospel of God."

These are the words with which Paul described himself in the Epistle to the Romans:"Called to be an apostle, separated unto the Gospel of God." Rom.1:1. So here he saysthat God "separated me from my mother's womb, and called me by His grace." Gal.1:15.

That God chose Saul to be an apostle, before Saul himself had any thought that he shouldever be even a Christian, is evident from the sacred narrative. On his way to Damascus,whither, "breathing out threatenings and slaughter," he was proceeding with full authorityto seize, bind, and drag to prison all Christians, both men and women, Saul was suddenlyarrested, not by human hands, but by the overpowering glory of the Lord. Three daysafterward the Lord said to Ananias, when sending him to give Saul his sight, "He is achosen vessel unto Me, to bear My name before the Gentiles." Acts 9:15. God arrestedSaul in his mad career of persecution, because He had chosen him to be an apostle. So we




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see that the pricks against which Saul had been kicking were the strivings of the Spirit toturn him to the work to which he had been called.

But how long before this had Saul been chosen to be the messenger of the Lord?--Hehimself tells us that he was "separated,"--"set apart,"--from his birth. He is not the first

one of whom we read that from birth he was chosen to his life-work. Recall the case of Samson. Judg.13:2-14. John the Baptist was named, and his character and life-work weredescribed, months before he was born. The Lord said to Jeremiah: "Before I formed theein the belly I knew thee; and before thou camest forth out of the womb I sanctified thee,and I ordained thee a prophet unto the nations." Jer.1:5. The heathen king Cyrus wasnamed more than a hundred years before he was born, and his part in the work of Godwas laid out for him. Is.44:28; 45:1-4.

These are not isolated cases, but are recorded for the purpose of showing us that Godrules in the world. It is as true of all men as it was of the Thessalonians, that "God hathfrom the beginning chosen" them "to salvation through sanctification of the Spirit and

belief of the truth." 2Thess.2:13. It rests with every one to make that calling and electionsure. And he who w"willeth that all men should be saved, and come to the knowledge of the truth" (1Tim.2:3,4, R.V.), has also appointed "to every man his work" (Mark 13:34).He who leaves not Himself without witness even in the inanimate creation (Acts 14:17;Rom.1:20), would fain have man, His highest earthly creation, willingly give suchwitness to Him as can be given only by human intelligence. All men are chosen to bewitnesses for God, and to each is his labor appointed. All through life the Spirit is strivingwith every man, to induce him to allow himself to be used for the work to which God hascalled him. Only the Judgment Day will reveal what wonderful opportunities men haverecklessly flung away. Saul, the violent pers ecutor, became the mighty apostle. Who canimagine how much good might have been done by the men whose great power over their

fellows has been exerted only for evil, if they had yielded to the influence of the Spirit?Not every one can be a Paul; but the thought that each one, according to the ability thatGod has given him, is chosen and called of God to witness for Him, will, when oncegrasped, give to life a new meaning.

The knowledge of this truth will not only make life more real for us, leading us to seek toknow the will of God for us individually, and to submit wholly to Him, that He may useus to do the work for which He has designed us, but it will tend to make us moreconsiderate of others, and not to despise the least. What a wonderful, a joyous, and yet asolemn thought, as we see men moving about, that to each one of them God has given awork of his own to do. They are all servants of the Most High God, each one assigned tospecial service. It is a wondrous privilege, and a wondrous responsibility. How few aredoing the work God would have them do! We should be extremely careful not to hinderany person in the slightest degree from doing his heaven-appointed task.

Another thing that we should remember is that it is God who gives to every man hiswork. Each one is to receive his orders from God, and not from men. Therefore, weshould beware of dictating to men concerning their duty. God can make it plain to them,as well as to us; and if they will not hear Him, they will not be likely to hear us, even if




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we could direct them in the right way. "It is not in man that walketh to direct his steps"(Jer.10:23), much less to direct the steps of some other man.

Conferring with Flesh and Blood.

"Immediately I conferred not with flesh and blood." This statement is made for thepurpose of showing that the apostle did not receive the Gospel from any human being. Hesaw Christ, and accepted Him, then he went to Arabia, and came back to Damascus, andnot till three years after his conversion did he go up to Jerusalem, where he stayed onlyfifteen days, and saw only two of the apostles. Moreover, the brethren were afraid of him,and would not at first believe that he was a disciple; so it is evident that he did not receivethe Gospel from any man.

But there is much to learn from Paul's not conferring with flesh and blood. To be sure, hehad no need to, since he had the Lord's own word; but such a course as his is by no meanscommon. For instance, a man reads a thing in the Bible, and then must ask some other

man's opinion before he dare believe it. If none of his friends believe it, he is fearful of accepting it. If his pastor, or some commentary, explains the text away, then away itgoes; flesh and blood gain the day against the Spirit and the Word.

Or, it may be that the commandment is so plain that there is no reasonable excuse forasking anybody what it means. Then the question is, Can I afford to do it? Will it not costtoo much sacrifice? The most dangerous flesh and blood that one can confer with is one'sown. It is not enough to be independent of others; in matters of truth one needs to beindependent of one's self. "Trust in the Lord with all thine heart; and lean not unto thineown understanding." Prov.3:5. "He that trusteth in his own heart is a fool." Prov.28:26.

A pope is one who presumes to occupy the place in counsel which rightfully belongs toGod alone. The man who makes himself pope, by following his own counsel, is just asbad as the man who dictates to another, and is more likely to be led astray than is the manwho follows some pope other than himself. If one is to follow a pope at all, it would bemore consistent to accept the pope of Rome, because he has had more experience inpopery than any other. But none is necessary, since we have the Word of God. When Godspeaks, the part of wisdom is to obey at once, without taking counsel even of one's ownheart. The Lord's name is "Counselor" (Is.9:6), and He is "wonderful in counsel." HearHim! "He will be our Guide forevermore."

"Immediately."

Note that word. Paul did not stop to parley. He lost no time. He thought he was servingGod when he was persecuting the church, and the minute he found out his mistake heturned about. When he saw Jesus of Nazareth, he recognized Him as his Lord, andimmediately cried out, "Lord, what wilt Thou have me to do?" He was ready to be set towork in the right way, and that immediately. It is an example well worth consideration.Would that everybody might truthfully say, "I made haste, and delayed not to keep Thy




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commandments." Ps.119:60. "I will run the way of Thy commandments, when Thou shaltenlarge my heart." Verse 32.

Gentiles--Heathen.

Paul tells us that Christ was revealed in him, that he might preach Him among theheathen. In the Revision we have the word "Gentiles" used instead of "heathen." There isno difference. The two words are used interchangeably in the English Bible, for whereverthey occur, they are translated from only one Greek word, or, if it be in the OldTestament, the corresponding Hebrew word. Let us note a few instances.

In 1Cor.12:2 we read, "Ye know that ye were Gentiles, carried away unto these dumbidols, even as ye were led." This is from the ordinary word for "heathen," and the textitself shows that Gentiles are idol-worshipers--heathen. Take notice that the Corinthians"were Gentiles;" they ceased to be such on becoming Christians.

Eph.2:11,12: "Wherefore remember, that ye being in time past Gentiles in the flesh, whoare called Uncircumcision by that which is called the Circumcision in the flesh made byhands; that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God inthe world." Surely, to be a Gentile is to be in a most unenviable condition.

We are told that "God at the first did visit the Gentiles, to take out of them a people forHis name." Acts 15:14. And James referred to the believers in Antioch and elsewhere asthose who "from among the Gentiles are turned to God." God's people are taken out fromamong the Gentiles, but on being taken out, they cease to be Gentiles. Abraham, thefather of Israel, was taken from among the heathen (Josh.24:2), so that all Israel are taken

from among the Gentiles. Thus it is that "all Israel shall be saved" by the coming in of thefullness of the Gentiles. Rom.11:25,26.

In Ps.2:1-3 we might lawfully read, "Why do the Gentiles rage, and the people imagine avain thing? The kings of the earth set themselves, and the rulers take counsel together,against the Lord, and against His anointed [that is, against Christ, for Christ means"anointed"], saying, Let us break their bands asunder, and cast away their cords from us."How often we see this fulfilled in the cases of individuals, who, with a triumphant air,exclaim: "Show me a place where the Gentiles are commanded to keep the tencommandments!" meaning that they are Gentiles, and thinking thus to cast away fromthemselves the laws of God. It is no honorable class in which they place themselves. It is

true that the Gentiles are not commanded to keep the commandments, as Gentiles, forthat would be impossible; as soon as they accept Christ, and the law of the Spirit of life inHim, they cease to be Gentiles. How solicitous God is to save people from their Gentilestate, is shown by His sending the apostle Paul (to say nothing of Christ) to bring them toHimself.




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A Prophet to the Gentiles.

In this connection it is worth while to note that God was as anxious for the conversion of the Gentiles three thousand years ago as He is to-day. The Gospel was preached to thembefore the first advent of Christ, as well as it was afterwards. Paul was not the first one

who preached to the Gentiles after Christ, although he was sent specially to them. He wasknown as the apostle to the Gentiles, yet everywhere he went he preached to the Jewsfirst, and as long as they would hear him. So it was before Christ. By many agencies Godmade Himself known among all nations, yet Jeremiah was specially chosen as theprophet to the Gentiles, or heathen. In Jer.1:5, "Before thou camest forth out of the wombI sanctified thee, and I ordained thee a prophet unto the nations," the Hebrew word fromwhich the word "nations" is translated is the very same that is regularly translated"heathen." "Why do the heathen rage?" Ps.2:1. "Proclaim ye this among the Gentiles:Prepare war," etc. "Assemble yourselves, and come, all ye heathen." Joel 3:9-11. Thewords "heathen" and "Gentile" in these texts are the same as the word "nations," inJer.1:5. This can be seen by comparing the old with the Revised Version. So the Lord

said to Jeremiah, "I sanctified thee, and I ordained thee, a prophet unto the Gentiles." Letno one say that God ever at any time confined His truth to any one people, whether Jewor Gentile. "There is no difference between the Jew and the Greek; for the same Lordover all is rich unto all that call upon Him." Rom.10:12.

The New Convert Preaching.

As soon as Paul was converted, "straightway he preached Christ in the synagogues." Acts9:20. Was it not marvelous that he should at once be able to preach so powerfully?--Indeed it was, as it is marvelous that any man can preach Christ. That anybody should beable to preach Christ in very truth, involves no less a mystery than Christ manifest in the

flesh. But do not let anybody suppose that Paul got his knowledge instantaneously,without any study. Remember that he had all his life been a diligent student of theScriptures. It was not an uncommon thing for a rabbi to be able to repeat the greaterportion or the whole of the Hebrew Scriptures from memory, and we may be sure thatPaul, who had made more advancement than any others of his age, was as familiar withthe words of the Bible as a bright schoolboy is with the multiplication table. But his mindwas blinded by the traditions of the fathers, which had been drilled into him at the sametime. The blindness which came upon him when the light shone round him on the way toDamascus, was but a picture of the blindness of his mind; and the seeming scales that fellfrom his eyes when Ananias spoke to him, indicated the shining forth of the Word withinhim, and the scattering of the darkness of tradition. Paul's case was very different from

that of a new convert who has never read or studied the Bible. Such an one can, indeed,tell what Christ has done for him, and may thereby do much good; but he needs muchstudy of the Scriptures to make him able to show men the way of life perfectly, and leadthem in the way of righteousness.




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Paul in Arabia.

Many have thought that it was while Paul was in Arabia that he had his wonderfulrevelations, and was taken up into heaven, where he heard "unspeakable words which itis not lawful for a man to utter." This may well be, although it is by no means probable

that his visions of heavenly things were confined to that time. All his life through theapoPAUL, an apostle communion with heaven, and we may be sure that "the heavenlyvision" was never hidden from his sight. So, also, we may be sure that, since preachingwas his life-work, he did not spend all the months he was in Arabia in study andcontemplation. He had been so severe a persecutor, and had received so richly of God'sgrace, that he counted all the time lost in which he could not reveal that grace to others,feeling, "Woe is me, if I preach not the Gospel." He preached in the synagogues inDamascus, as soon as he was converted, before he went into Arabia; so it is but natural toconclude that he preached the Gospel to the Arabs. He could preach there without theopposition that he always received when among the Jews, and, therefore, his laborswould not so much interfere with his meditation on the new worlds that had just opened

before him.

The Persecutor Preaching.

Wonderful, indeed, it was to hear that "he that once persecuted us, now preacheth thefaith of which he once made havoc." In view of the case of Saul of Tarsus, let no onelook on any opposer of the Gospel as incorrigible. Those who make opposition are to beinstructed with meekness, for who knows but that God will give them repentance to theacknowledgment of the truth? One might have said of Paul, He has had the light asclearly as any man can have it. He has had every opportunity; he has not only heard theinspired testimony of Stephen, but he has heard the dying confessions of many martyrs;

he is a hardened wretch, from whom it is useless to expect any good. Yet that same Saulbecame the greatest preacher of the Gospel, even as he had been the most bitterpersecutor. Is there a malignant opposer of the truth? Do not strive with him, and do notreproach him. Let him have all the bitterness and strife to himself, while you holdyourself to the Word of God and to prayer. It may not be long till God, who is nowblasphemed, will be glorified in him.

Glorifying God.

"And they glorified God in me." How different Paul's case was from that of those towhom he said, "The name of God is blasphemed among the Gentiles through you"

(Rom.2:24)! Every one who professes to be a follower of God should be a means of bringing glory to His name, yet many cause it to be blasphemed; and to have the name of God blasphemed through us is as bad as to be ourselves open blasphemers. How can wecause His name to be glorified?--"Let your light so shine before men, that they may seeyour good works, and glorify your Father which is in heaven." Matt.5:16.

Let us now take a brief glance at the chapter as a whole.




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The greeting, embracing the first five verses, tells us the name and calling of the writer of the epistle, and his authority. It incidentally notes the fact that Christ is Divine. Abenediction is pronounced, from God the Father, and Jesus Christ the Son. Christ gaveHimself for our sins,--purchased them,--thus to deliver us from this present evil world.Our sins constitute this present evil world. Our sins belong to Christ, not to us; so by the

power of His death and resurrection, in which He gave Himself for our sins, we may bekept from them. It is the will of God to save us, so that there can be no doubt as to ouracceptance. To God belongs the glory, because His is the kingdom and the power.

The next two verses show us the condition of the churches in Galatia at the time theepistle was written, and thus make known to us why it was written. They were departingfrom God, being led astray by some who were perverting the Gospel of Christ, preachinga pretended gospel instead of the one only Gospel, which is the power of God to salvationto every one that believes. The marvel of the thing is the same as that expressed inJer.2:12,13: "Be astonished, O ye heavens, at this, and be horribly afraid, be ye verydesolate, saith the Lord. For My people have committed two evils: they have forsaken Me

the Fountain of living waters, and hewed them out cisterns, broken cisterns, that can holdno water."

Then in the next two verses (8, 9) we find a curse pronounced on any one, even though itwere the apostle himself, or an angel from heaven, who should presume to teach anyother gospel than that he had preached. This shows the seriousness of the situation. TheGalatian brethren were being placed under the curse by the accursed preachers whopreached a false gospel.

Following this, in verses 10-12, the apostle shows himself to be the servant of Christ,because he was seeking to please God only, and not men. The preachers who perverted

the souls of men, would preach smooth things,--things in harmony with human nature,--to draw away disciples after them; Paul preached only the plain truth of God, which hereceived not through any man, but direct from heaven.

Lastly we have the beginning of a little narrative of personal experience, which iscontinued more than half way through the second chapter. In this Paul refers to his lifebefore his conversion, when he persecuted the church; mentions his conversion, whichwas the revelation of Christ in him; tells why he was called, and how promptly heresponded to the call; and lastly shows how he had no opportunity to get the Gospel fromapostles and brethren who were believers before him, even if he had wished to, since hehad no connection with them for years after his conversion. The force of this will appearmore plainly as we proceed.




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Life by the Faith of Christ, the Truth of the Gospel

THERE are doubtless many who are reading this little book, not out of curiosity to seewhat another person thinks about the Epistle to the Galatians, but for help in arriving atan understanding of that much-discussed portion of Scripture. With each one of these Iwish to hold a little personal talk before we proceed further with our study. Every portionof Scripture is connected with every other portion; as soon as we learn one thingthoroughly, making it a part of ourselves, it joins us and aids us in the search for moreknowledge, just as each morsel of food that we eat and assimilate assists us in our laborfor our daily bread. If, therefore, we proceed in the right way with the study of the Epistleto the Galatians, we shall have opened a wide door to the whole Bible.

The way to knowledge is very simple, so simple that many people despise it. It is not,however, to be despised, for, in spite of the oft-repeated statement to the contrary, there is

A Royal Road to Knowledge,

and that road is open to all. Here are the directions, laid down by the king who, to thehighest degree, proved it to be the right way:--

"My son, if thou wilt receive My words, and hide My commandments with thee; so thatthou incline thine ear unto wisdom, and apply thine heart to understanding; yea, if thoucriest after knowledge, and liftest up thy voice for understanding; if thou seekest her assilver, and searchest for her as for hid treasures; then shalt thou understand the fear of theLord, and find the knowledge of God. For the Lord giveth wisdom; out of His mouthcometh knowledge and understanding." Prov.2:1-6.

It was in a dream that God appeared to Solomon, and promised to give him wisdom, butit was not by idle dreaming that the wisdom came. Solomon did not go to sleep, and wakeup to find himself the wisest man that ever lived. He longed for knowledge so much thathe did, indeed, dream of it by night, but he worked for it by day. The foregoing Scripturetells his experience.

Wisdom and knowledge concerning everything are to be found in God's Word; and if youwould understand the Word of God, you must study it. No man on earth can give you hisknowledge. Another may aid you by his experience, so that it need not take you as longas it took him; he may direct you how and where to work; but whatever any one reallyknows he must acquire for himself. When you have traveled over a road a thousandtimes, you know every turn in it, no matter how many there are, and can see the wholeway in your mind. So after you have thought through a portion of Scripture time aftertime, you will at last be able to see the whole of it, and every separate statement in it, at asingle glance. And when you can do that, you will see in it what no man on earth can tellyou.

It is useless to think to understand a detached sentence that may present special difficulty,without reference to the connection. If I should bring you a letter, and, pointing to a




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sentence near the close, should ask you to tell me what my correspondent means, youwould at once ask, "What is he writing about? what does he say in what precedes?" If Ishould reply that I didn't wish you to know the subject of the letter, and would not allowyou to read it from the beginning, you would say, "Then I can not help you." But if Ishould put the letter into your hands, asking you to help me to understand the difficult

sentence, you would at once read the letter carefully from the beginning, making sure thatyou understood everything as you read, and then, with all that preceded the difficultsentence clearly in your mind, you would expect to understand the sentence itself. Eventhus reasonably should we deal with the Bible.

Therefore, to each one I say: Study the very words of the text. Go over them again andagain; and every time you begin the study of a new portion, go back to the beginning andreview all that you have been over. It is a royal method, and it yields royal results.

The first chapter of Galatians gives us a brief, comprehensive view of what the Gospel is,of the condition of the Galatian brethren, and of Paul's personal experience. The second

chapter refers to the meeting held in Jerusalem, seventeen years after Paul's conversion,and tells us what was the subject of controversy, and Paul's relation to it. The apostle'ssole burden was to preserve "the truth of the Gospel" among the brethren. Having the firstchapter clearly in mind, we may proceed to the study of the second, remembering that itis but a continuation of the first.

"Then after the space of fourteen years I went up again to Jerusalem with Barnabas,taking Titus also with me. And I went up by revelation; and I laid before them the Gospelwhich I preach among the Gentiles, but privately before them who were of repute, lest byany means I should be running, or had run, in vain. But not even Titus who was with me,being a Greek, was compelled to be circumcised; and that because of the false brethren

privily brought in, who came in privily to spy out our liberty which we have in ChristJesus, that they might bring us into bondage; to whom we gave place in the way of subjection, no, not for an hour; that the truth of the Gospel might continue with you. Butfrom those who were reputed to be somewhat (whatsoever they were, it maketh no matterto me: God accepteth no man's person)--they, I say, who were of repute, imparted nothingto me; but contrariwise, when they saw that I had been intrusted with the Gospel of uncircumcision, even as Peter with the Gospel of the circumcision (for He that wroughtfor Peter unto the apostleship of the circumcision wrought for me also unto the Gentiles);and when they perceived the grace that was given unto me, James and Cephas and John,they who were reputed to be pillars, gave to me and Barnabas the right hands of fellowship, that we should go unto the Gentiles, and they unto the circumcision; only theywould that we should remember the poor; which very thing I was also zealous to do.

"But when Cephas came to Antioch, I resisted him to the face, because he stoodcondemned. For before that certain came from James, he did eat with the Gentiles; butwhen they came, he drew back and separated himself, fearing them that were of thecircumcision. And the rest of the Jews dissembled likewise with him; insomuch that evenBarnabas was carried away with their dissimulation. But when I saw that they walked notuprightly according to the truth of the Gospel, I said unto Cephas before them all, If thou,




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being a Jew, livest as do the Gentiles, and not as do the Jews, how compellest thou theGentiles to live as do the Jews? We being Jews by nature, and not sinners of the Gentiles,yet knowing that a man is not justified by the works of the law, save through faith inJesus Christ, even we believed on Christ Jesus, that we might be justified by faith inChrist, and not by the works of the law; because by the works of the law shall no flesh be

justified. But if, while we sought to be justified in Christ, we ourselves also were foundsinners, is Christ a minister of sin? God forbid. For if I build up again those things whichI destroyed, I prove myself a transgressor. For I through the law died unto the law, that Imight live unto God. I have been crucified with Christ; yet I live; and yet no longer I, butChrist liveth in me; and that life which I now live in the flesh I live in faith, the faithwhich is in the Son of God, who loved me, and gave Himself up for me. I do not makevoid the grace of God; for if righteousness is through the law, then Christ died fornaught." Galatians 2, R.V.

Another Visit to Jerusalem.

"Fourteen years after," following the natural course of the narrative, means fourteen yearsafter the visit recorded in Gal.1:18, which was three years after the apostle Paul'sconversion. The second visit, therefore, was seventeen years after his conversion, orabout the year 51 A.D., which coincides with the time of the conference in Jerusalem,which is recorded in Acts 15. It is with that conference, and the things that led to it, andgrew out of it, that the second chapter of Galatians deals. In reading this chapter,therefore, the fifteenth of Acts must be understood and borne in mind.

The New Gospel.

In the first chapter of Galatians (verses 6,7) we are told that some were troubling the

brethren, by perverting the Gospel of Christ, presenting a false gospel, and pretendingthat it was the true Gospel. In Acts 15:1 we read that "certain men which came downfrom Judea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye can not be saved." This, we see, was the other gospel, which was not another,since there is only one, but which was being palmed off upon the brethren as the trueGospel. That these men who brought this teaching professed to be preaching the Gospel,is evident from the fact that they professed to tell the people what they must do to besaved. Paul and Barnabas would not give any place to the new preaching, but withstoodit, in order, as Paul tells the Galatians, "that the truth of the Gospel might continue withyou." Gal.2:5. The apostles had "no small dissension and disputation with them." Acts15:2. The controversy was no insignificant one, but was between the real Gospel and a

counterfeit. The question was a vital one for the new believers, and has no less interestfor us; it concerns our salvation.

A Denial of Christ.

A glance at the experience of the church at Antioch, to whom this new gospel wasbrought, will show that it did in the most direct manner deny the power of Christ to save.The Gospel was first brought to them by brethren who had been scattered by the




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persecution that arose on the death of Stephen. These brethren came to Antioch"preaching the Lord Jesus. And the hand of the Lord was with them; and a great numberbelieved, and turned unto the Lord." Acts 11:19-21. Then the apostles sent Barnabas toassist in the work; and he, "when he came, and had seen the grace of God, was glad, andexhorted them all, that with purpose of heart they would cleave unto the Lord. For he was

a good man, and full of the Holy Ghost and of faith; and much people was added unto theLord." Verses 22-24. Then Barnabas found Saul, and together they labored with thechurch in Antioch for more than a year. Verses 25,26. There were in the church prophetsand teachers, and as they ministered unto the Lord, and fasted, the Holy Ghost spoke tothem, telling them to separate Barnabas and Saul to the work to which He had calledthem. Acts 13:1-3. So we see that the church there had had much experience in the thingsof God. They were acquainted with the Lord and with the voice of the Holy Spirit, whowitnessed that they were children of God. And now after all this, these men said to them,"Except ye be circumcised after the manner of Moses, ye can not be saved." That was asmuch as to say, All your faith in Christ, and all the witness of the Spirit, are nothingwithout the sign of circumcision. The sign of circumcision, without faith, was exalted

above faith in Christ without any outward sign. The new gospel was a most direct assaultupon the Gospel, and a flat denial of Christ.

"False Brethren."

It is no wonder that Paul styles those who presented this teaching, "false brethren," whohad, as the Danish strongly expresses it, "sneaked in." Gal.2:4. To the Galatians he saidof them, "There be some that trouble you, and would pervert the Gospel of Christ."Gal.1:7. The apostles and elders, in their letter to the churches, said of those men,"Certain which went out from us have troubled you with words, subverting your souls."Acts 15:24. And they further added that they "gave no commandment" to them. Verse 24,

R.V. That is to say, these teachers were "false brethren," who were not recognized by theapostles as teachers, who were speaking perverse things to draw away disciples afterthemselves. There have been many such since that time. So vicious was their work thatthe apostle said, "Let them be accursed." They were deliberately seeking to underminethe Gospel of Christ, and thus to destroy the souls of the believers.

"The Sign of Circumcision."

These false brethren had said, "Except ye be circumcised after the manner of Moses, yecan not be saved." Literally, you have not power to be saved. They made salvation only ahuman thing, resulting solely from the exercise of human power. They had no knowledge

of what circumcision really is. "He is not a Jew, which is one outwardly; neither is thatcircumcision, which is outward in the flesh; but he is a Jew, which is one inwardly; andcircumcision is that of the heart, in the Spirit, and not in the letter; whose praise is not of men, but of God." Rom.2:28,29. There was a time, after Abraham believed God, when helistened to the voice of Sarai, instead of to God, and sought to fulfil the promises of Godby the power of his own flesh. See Genesis 16. The result was a failure--a bond-servantinstead of an heir. Then God appeared to him again, exhorting him to walk before Himwith singleness of heart, and repeating His covenant. As a reminder of his failure, and of




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the fact that "the flesh profiteth nothing," Abraham received "the sign of circumcision,"--a cutting off of the flesh. This was to show that since in the flesh "dwelleth no goodthing," the promises of God can be realized only by the putting off of the body of the sinsof the flesh, through the Spirit. "For we are the circumcision, which worship God in theSpirit, and rejoice in Christ Jesus, and have no confidence in the flesh." Phil.3:3.

Abraham was, therefore, really circumcised as soon as he received the Spirit throughfaith in God. "And he received the sign of circumcision, a seal of the righteousness of thefaith which he had yet being uncircumcised." Rom.4:11. Outward circumcision wasnever anything more than a sign of the real circumcision of the heart; when this wasabsent, the sign was a fraud; but when the real circumcision was present, the sign couldbe dispensed with. Abraham is "the father of all them that believe, though they be notcircumcised." The "false brethren" who visited the church at Antioch, subverting thesouls of the disciples, and those of the same class who afterwards troubled the Galatians,perverting the Gospel of Christ, were substituting the empty sign for the reality. Withthem the shell of the nut without the kernel counted for more than the kernel without theshell.

"The Flesh Profiteth Nothing."

Jesus said, "It is the Spirit that quickeneth; the flesh profiteth nothing; the words that Ispeak unto you, they are Spirit, and they are life." John 6:63. The people of Antioch andGalatia had trusted in Christ for salvation; now there were some who sought to inducethem to trust in the flesh. They did not tell them that they were at liberty to sin. Oh, no;they told them that they must keep the law! Yes, they must do it themselves; they mustmake themselves righteous without Jesus Christ. For circumcision stood for the keepingof the law. Now the real circumcision was the law written in the heart by the Spirit; butthese "false brethren" wished the believers to trust in the outward form of circumcision,

as a substitute for the Spirit's work; so that the thing which was given as a sign of righteousness by faith, became only a sign of self-righteousness. The false brethrenwould have them circumcised for righteousness and salvation; but Peter said, "Throughthe grace of our Lord Jesus Christ we believe to be saved." Just as Paul wrote, "With theheart man believeth unto righteousness; and with the mouth confession is made untosalvation." Rom.10:10. "Whatsoever is not of faith is sin." Rom.14:23. Therefore, all theefforts of men to keep the law of God by their own power, no matter how earnest andsincere they may be, can never result in anything but imperfection--sin. "All ourrighteousnesses are as filthy rags." Is.64:6.

"A Yoke of Bondage."

When the question came up in Jerusalem, Peter said to those who would have men seek to be justified by their own works, instead of by faith in Christ, "Now therefore whytempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers norwe were able to bear?" Acts 15:10. This yoke was a yoke of bondage, as is shown byPaul's words, that the "false brethren" sneaked in "to spy out our liberty which we have inChrist Jesus, that they might bring us into bondage." Gal.2:4. Christ gives freedom fromsin. His life is "the perfect law of liberty." "By the law is the knowledge of sin"




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(Rom.3:20), but not freedom from it. "The law is holy, and the commandment holy, and just, and good" (Rom.7:12), just because it gives the knowledge of sin by condemning it.It is a signpost, which points out the way, but does not carry us. It can tell us that we areout of the way; but Jesus Christ alone can make us walk in it; for He is the way. Sin isbondage. Prov.5:22. Only those who keep the commandments of God are at liberty

(Ps.119:45); and the commandments can be kept only by faith in Christ (Rom.8:3,4).Therefore, whoever induces people to trust in the law for righteousness, without Christ,simply puts a yoke upon them, and fastens them in bondage. When a man has beenconvicted by the law as a transgressor, and cast into prison, he can not be delivered fromhis chains by the law which holds him there. But that is no fault of the law: just because itis a good law, it can not say that a guilty man is innocent. So these Galatian brethren werebrought into bondage by men who were foolishly and vainly seeking to exalt the law of God by denying Him who gave it, and in whom alone its righteousness is found.

Why Paul Went Up to Jerusalem.

The record in Acts says that it was determined at Antioch that Paul and Barnabas andsome others should go up to Jerusalem about this matter. But Paul declares that he wentup "by revelation." Gal.2:2. Paul did not go up simply on their recommendation, but thesame Spirit moved both him and them. He did not go up to learn the truth of the Gospel,but to maintain it. He went, not to find out what the Gospel really is, but to communicatethe Gospel which he had preached among the heathen. Those who were chief in theconference imparted nothing to him. He had not been preaching for seventeen years thatof which he stood in doubt. He knew whom he believed. He had not received the Gospelfrom any man, and he did not need to have any man's testimony that it was genuine.When God has spoken, an indorsement by man is an impertinence. The Lord knew thatthe brethren in Jerusalem needed his testimony, and the new converts needed to know

that those whom God sent spoke the words of God, and, therefore, all spoke the samething. They needed the assurance that as they had turned from many gods to the one God,the truth is one, and there is but one Gospel for all men.

The Gospel Not Magic.

The great lesson taught by this experience, to which Paul referred the Galatians, is thatthere is nothing in this world that can confer grace and righteousness upon men, and thatthere is nothing in the world that any man can do, that will bring salvation. The Gospel isthe power of God unto salvation, and not the power of man. Any teaching that leads mento trust in any object, whether it be an image, a picture, or anything else, or to trust for

salvation in any work or effort of their own, even though that effort be directed towardthe most praiseworthy object, is a perversion of the truth of the Gospel,--a false gospel.There are in the church of Christ no "sacraments" that by some sort of magical workingconfer special grace on the receiver; but there are things that a man who believes in theLord Jesus Christ, and who is thereby justified and saved, may do as an expression of hisfaith. The only thing in the world that has any efficacy in the way of salvation, is the lifeof God in Christ. "By grace are ye saved through faith; and that not of yourselves; it is thegift of God; not of works, lest any man should boast. For we are His workmanship,




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created in Christ Jesus unto good works, which God hath before prepared that we shouldwalk in them." Eph.2:8-10, margin. This is "the truth of the Gospel," and it was for thisthat Paul stood. It is the Gospel for all time.

Galatians and the Gospel.

In this chapter the apostle says that he withstood the false teaching which was nowmisleading the Galatian brethren, in order that "the truth of the Gospel" might remainwith them. Compare this with his introduction, in the first chapter, and his vehementassertions concerning the Gospel which he had preached to them, and his astonishmentthat they were now forsaking it, and it will be self-evident that the epistle must containnothing else but the Gospel in the most forcible form of expression. Many havemisunderstood it, and have derived no personal gain from it, because they have thoughtthat it was but a contribution to the "strivings about the law," against which Paul himself warned the brethren.

No Monopoly of Truth."Whatsoever they were, it maketh no matter to me; God accepteth no man's person."There is no man or body of men on earth, that has a monopoly of truth,--a corner, so tospeak, so that whoever wishes it must come to him. Truth is independent of men. Truth isof God, for Christ, who is the shining of His glory, and the very impress of His substance(Heb.1:3), is the truth (John 14:6).

Whoever gets the truth, must get it from God, and not from any man, just as Paulreceived the Gospel. God may and does use men as instruments, or channels, but Healone is the Giver. Neither names nor numbers have anything to do with determining

what is truth. The truth is no more mighty, nor to be accepted more readily, when it ispresented by ten thousand princes than when maintained by a single humble, laboringman. And there is no more presumptive evidence that ten thousand men have the truththan that one has it. Every man on earth may be the possessor of just as much of the truthas he is willing to use, and no more. See John 7:17; 12:35,36. He who would act thepope, thinking to hold a monopoly of the truth, and compel people to come to him for it,dealing it out here, and withholding it there, loses all the truth that he ever had, if he everreally had any. Truth and popery can not exist together; no pope, or man with a popishdisposition, has the truth. As soon as a man receives the truth, he ceases to be a pope. If the pope of Rome should get converted, and become a disciple of Christ, that very hourhe would vacate the papal seat.

The Biggest Not Always the Best.

Just as there is no man who has a monopoly of truth, so there are no places to which menmust necessarily go in order to find it. The brethren in Antioch did not need to go toJerusalem to learn the truth, or to find out if what they had was the genuine article. Thefact that truth was first proclaimed in a certain place, does not prove that it can be foundonly there, or that it can be found there at all. In fact, the last places in the world to go to




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with the expectation of finding or learning truth, are the cities where the Gospel waspreached in the first centuries after Christ, as Jerusalem, Antioch, Rome, Alexandria, etc.Paul did not go up to Jerusalem to them that were apostles before him, but began at onceto preach.

The Papacy arose in part in this way: It was assumed that the places where the apostles,or some of them, had preached must have the truth in its purity, and that all men musttake it from there. It was also assumed that the people of a city must know more of it thanthe people in the country or in a village. So, from all bishops being on an equality, as atthe beginning, it soon came to pass that the "country bishops" (chorepiscopoi) were ratedas secondary to those who officiated in the cities. Then, when that spirit crept in, of course the next step was necessarily a strife among the city bishops to see which oneshould be greatest; and the unholy struggle went on until Rome gained the coveted placeof power.

But Jesus was born in Bethlehem, a place that was "little among the thousands of Judah"

(Mic.5:2), and nearly all His life He lived in Nazareth, a little town of so poor repute thata man in whom there was no guile said, "Can there any good thing come out of Nazareth?" John 1:45-47. Afterward Jesus took up His abode in the wealthy city of Capernaum, but was always known as "Jesus of Nazareth." It is no farther to heaven fromthe smallest village or even the smallest lonely cabin on the plain, than it is from thelargest city, or bishop's palace. And God, "the high and lofty One that inhabiteth eternity,whose name is Holy," dwells with him that is of a contrite and humble spirit. Is.57:15.

Appearances Are Nothing.

God looks at what a man is, and not at what he seems to be. What he seems to be is what

men estimate him to be, and depends largely on the eyes of those who look at him; whathe is, is the measure of the power and wisdom of God that is in him. God does not set anystore upon official position. It is not position that gives authority, but authority that givesthe real position. Many a humble, poor man on earth, with never an official title to hisname, has occupied a position really higher and of greater authority than that of all thekings of the earth. Authority is the unfettered presence of God in the soul.

It Is God That Works.

"He that wrought effectually in Peter to the apostleship of the circumcision, the same wasmighty in me toward the Gentiles." The Word of God is living and active. Heb.4:12, R.V.

Whatever activity there is in the work of the Gospel, if there is any work done, is all of God. Jesus "went about doing good," "for God was with Him." Acts 10:38. He Himself said, "I can of Mine own self do nothing." John 5:30. "The Father that dwelleth in Me, Hedoeth the works." John 14:10. So Peter spoke of Him as "a Man approved of God" "bymiracles and wonders and signs, which God did by Him." Acts 2:22. The disciple is notgreater than his Lord.




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Paul and Barnabas, therefore, at the meeting in Jerusalem, told "what miracles andwonders God had wrought among the Gentiles by them." Acts 15:12. Paul declared thathe labored to "present every man perfect in Christ Jesus," "striving according to Hisworking, which worketh in me mightily." Col.1:28,29. This same power it is the privilegeof the humblest believer to possess, "for it is God which worketh in you both to will and

to do of His good pleasure." Phil.2:13. The name of Jesus is Emmanuel, "God with us."God with Jesus caused Him to go about doing good. He is unchangeable; therefore, if wetruly have Jesus, God with us, we, likewise, shall go about doing good.

Recognizing the Gift.

The brethren in Jerusalem showed their connection with God by recognizing the gracethat was given to Paul and Barnabas. When Barnabas first went to Antioch, and saw thegrace of God that was working there, he was glad, "and exhorted them all, that withpurpose of heart they would cleave unto the Lord. For he was a good man, and full of theHoly Ghost." Acts 11:21-24. Those who are moved by the Spirit of God will always be

quick to discern the workings of the Spirit in others. The surest evidence that any oneknows nothing personally of the Spirit is that he can not recognize His working. Theother apostles had the Holy Spirit, and they perceived that God had chosen Paul for aspecial work among the Gentiles; and, although his manner of working was differentfrom theirs, for God had given him special gifts for his special work, they freely gave tohim the right hand of fellowship, only requesting that he would remember the pooramong his own nation; and this he had already shown his willingness to do. Acts 11:27-30. So Paul and Barnabas returned to their work in Antioch.

Perfect Unity.

We must not lose sight of the object Paul had in mind in referring to the meeting inJerusalem. It was to show that there was no difference of opinion among the apostles norin the church as to what the Gospel is. There were "false brethren," it is true, butinasmuch as they were false, they were no part of the church, the body of Christ, who isthe truth. Many professed Christians, sincere persons, suppose that it is almost a matter of necessity that there be differences in the church. "All can not see alike," is the commonstatement. So they misread Eph.4:13, making it read that God has given us gifts, "till weall come into the unity of the faith." What the Word teaches is that "in the unity of thefaith, and of the knowledge of the Son of God," we all come "unto a perfect man, untothe measure of the stature of the fullness of Christ." There is only "one faith" (Eph.4:5),"the faith of Jesus," as there is only one Lord; and those who have not that faith must

necessarily be out of Christ. It is not at all necessary that there be the slightest differenceupon any question of truth. Truth is the Word of God, and the Word of God is light;nobody but a blind man ever has any trouble to see a light that shines. The fact that a manhas never in his life seen any other light used at night, except that from a tallow candle,does not in the least stand in the way of his recognizing that the light from an electriclamp is light, the first moment he sees it. There are, of course, different degrees of knowledge, but never any controversy between those different degrees. All truth is one.




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Withstanding Peter.

"But when Peter was come to Antioch, I withstood him to the face, because he was to beblamed." We need not magnify nor dwell upon the mistakes of Peter or any other goodman, because that is not profitable for us; but we must note this overwhelming proof that

Peter was never considered the "prince of the apostles," and that he never was, and neverconsidered himself to be, pope. Fancy any priest, bishop, or cardinal, withstanding LeoXIII. to the face in a public assembly. He would be considered extremely fortunate if thepapal guards allowed him to escape with his life for thus presuming to oppose the self-styled "vicar of the Son of God." But Peter made a mistake, and that upon a vital matterof doctrine, because he was not infallible, and he meekly accepted the rebuke that Paulgave him, like the sincere, humble Christian that he was. If there were such a thing as ahuman head to the church, it would evidently be Paul, instead of Peter, as appears fromthe whole narrative. Paul was sent to the Gentiles, and Peter to the Jews; but the Jewsformed only a very small portion of the church; the converts from the Gentiles soonoutnumbered them, so that their presence was scarcely discernible. All these Christians

were largely the fruit of Paul's labors, and they naturally looked up to him more than toothers, so that Paul could say that upon him daily came "the care of all the churches."2Cor.11:28. But infallibility is not the portion of any man, and Paul himself did not claimit. The greatest man in the church of Christ has no lordship over the weakest. "One isyour Master, even Christ; and all ye are brethren." "Be subject one to another."

Making a Difference.

When Peter was at the conference in Jerusalem, he told the facts about the receiving of the Gospel by the Gentiles, through his preaching, saying, "God, which knoweth thehearts, bare them witness, giving them the Holy Ghost, even as He did unto us; and put

no difference between us and them, purifying their hearts by faith." Acts 15:8,9. God putno difference between Jews and Gentiles in the matter of the purification of the heart,because, knowing the hearts, He knew that "there is no difference; for all have sinned,and come short of the glory of God," so that there is no other way than for all to be"justified freely by His grace through the redemption that is in Christ Jesus." Rom.3:22-24. Yet, after having been shown this fact by the Lord; after having preached to theGentiles, and after having witnessed the gift of the Holy Ghost to them, the same as toJewish believers; after having eaten with those Gentile converts, and faithfully defendinghis course; after having given a clear testimony in conference, that God made nodifference between Jews and Gentiles; and even immediately after himself making nodifference, Peter suddenly, as soon as some came who he thought would not approve of

such freedom, began to make a difference. "He withdrew and separated himself, fearingthem which were of the circumcision." This was, as Paul says, dissimulation, and was notonly wrong in itself, but was calculated to confuse and mislead the disciples. The fact thatthis was dissimulation, which was apparent, only emphasizes the fact that there was noreal difference among the brethren. It was fear, not faith, that for the moment controlledPeter.




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Contrary to the Truth of the Gospel.

A wave of fear seems to have passed over the Jewish believers, for "the other Jewsdissembled likewise with him; insomuch that Barnabas also was carried away with theirdissimulation." This in itself was, of course, not walking "uprightly, according to the

truth of the Gospel;" but the mere fact of dissembling was not the whole of the offenseagainst the truth of the Gospel. Under the circumstances it was a public denial of Christ, just as much as that of which Peter had once before, through sudden fear, been guilty. Wehave all been too often guilty of the same sin to permit us to sit in judgment; we can onlynote the fact and the natural consequence, as a warning to ourselves.

See how the action of Peter and the others was a virtual, although unintentional, denial of Christ. There had just been a great controversy over the question of circumcision. It was aquestion of justification and salvation,--whether men were saved by faith alone in Christ,or by outward forms. Clear testimony had been borne that salvation is by faith alone: andnow, while the controversy is still alive, while the "false brethren" are still propagating

their errors, these loyal brethren suddenly discriminated against the Gentile believers,because they were uncircumcised, in effect saying to them, Except ye be circumcised, yecan not be saved. Their actions said, We also are in doubt about the power of faith inChrist alone to save men; we really believe that salvation depends on circumcision andthe works of the law; faith in Christ is well, but there's something more to do; it is not initself sufficient. Such a denial of the truth of the Gospel Paul could not endure, and he atonce struck directly at the root of the matter.

"Sinners of the Gentiles," and Sinners of the Jews.

Paul said to Peter, "We . . . are Jews by nature, and not sinners of the Gentiles." Did he

mean that they, being Jews, were, therefore, not sinners?--By no means, for heimmediately adds that they had believed on Jesus Christ for justification. They weresinners of the Jews, and not sinners of the Gentiles; but whatever things they had to boastof as Jews, all had to be counted loss for the sake of Christ. Nothing availed themanything except faith in Christ; and since this was so, it was evident that the Gentilesinners could be saved directly by faith in Christ, without going through the dead formswhich had been of no service to the Jews, and which were given largely as the result of their unbelief.

"This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into theworld to save sinners." 1Tim.1:15. "All have sinned," and stand alike guilty before God;

but all, of whatever race or class, can accept this saying, "This Man receiveth sinners, andeateth with them." A circumcised sinner is no better than an uncircumcised one; a sinnerwho stands as a church-member, is no better than one who is outside. The sinner who hasgone through the form of baptism is not better than the sinner who has never made anyprofession of religion. Sin is sin, and sinners are sinners, whether in the church or out;but, thank God, Christ is the propitiation for our sins, as well as for the sins of the wholeworld. There is hope for the unfaithful professor of religion, as well as for the sinner whohas never named the name of Christ. The same Gospel that is preached to the world, must




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be preached to the church; for there is only one Gospel. It serves to convert sinners in theworld, as well as sinners who stand as church-members, and at the same time it renewsthose who are really in Christ.

"Justified."

"Knowing that a man is not justified by the works of the law," "we have believed in JesusChrist, that we might be justified," said the apostle. The meaning of the word "justified"is "made righteous." This is the exact term that appears in other languages, which are notcomposed of foreign terms. The Latin word for righteousness is justitia. To be just is tobe righteous. Then we add the termination fy, from the Latin word, meaning "to make,"and we have the exact equivalent of the simpler term, "make righteous." In anaccommodated sense we use the term "justified" of a man who has not done wrong in athing whereof he is accused. But, strictly speaking, such an one needs no justification,since he is already just; his righteous deed justified him. He was justified in his deed. Butsince all have sinned, there are none just or righteous before God; therefore they need to

be justified, or made righteous, which God does. Now the law of God is righteousness.See Rom.7:12; 9:30,31; Ps.119:172. Therefore Paul did not disparage the law, althoughhe declared that no man could be made righteous by the law, meaning, of course, the lawwritten on stones or in a book. No; so highly did he appreciate the law, that he believed inChrist for the righteousness which the law demands but can not give. "For what the lawcould not do, in that it was weak through the flesh, God sending His own Son in thelikeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit."Rom.8:3,4. The law, which declares all men to be sinners, could not justify them exceptby declaring that sin is not sin; and that would not be justification, but a self-contradictionin the law.

The Law Can Not Justify.

"By the works of the law shall no flesh be justified." Shall we say, Then we will do awaywith the law? That is what every confirmed criminal thinks. Persistent law-breakerswould gladly do away with the law which declares them guilty and will not say thatwrong is right. But the law of God can not be abolished, for it is the statement of the willof God. Rom.2:18. In very fact it is the life and character of God. "The law is holy, andthe commandment holy, and just, and good." Rom.7:12. We read the written law, andfind in it our duty made plain. But we have not done it; therefore we are guilty. "All havesinned, and come short of the glory of God." "There is none that doeth good, no, not

one." Rom.3:23,12. Moreover, there is not one who has strength to do the law, itsrequirements are so great. Then it is very evident that no one can be justified by theworks of the law, and it is equally evident that the fault is not in the law, but in theindividual. Let the man get Christ in the heart by faith, and then the righteousness of thelaw will be there also, for Christ says, "I delight to do Thy will, O My God; yea, Thy lawis within My heart." Ps.40:8. He who would throw away the law because it will not callevil good, would reject God because He "will by no means clear the guilty." Ex.34:7. But




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God will remove the guilt, will make the sinners righteous, that is, in harmony with thelaw, and then the law which before condemned them will witness to their righteousness.

"The Faith of Christ."

Much is lost, in reading the Scriptures, by not noting exactly what they say. Here we haveliterally, "the faith of Christ," just as in Rev.14:12 we have "the faith of Jesus." He is theAuthor and Finisher of faith. Heb.12:2. God has "dealt to every man the measure of faith"(Rom.12:3), in giving Christ to every man. "Faith cometh by hearing, and hearing by theWord of God" (Rom.10:17), and Christ is the Word. All things are of God. It is He whogives repentance and forgiveness of sins.

There is, therefore, no opportunity for any one to plead that his faith is weak. He may nothave accepted and made use of the gift, but there is no such thing as "weak faith." A manmay be "weak in faith," that is, may be afraid to depend on faith, but faith itself is asstrong as the Word of God. There is no faith but the faith of Christ; everything else

professing to be faith is a spurious article. Christ alone is righteous; He has overcome theworld, and He alone has power to do it; in Him dwelleth all the fullness of God, becausethe law--God Himself--was in His heart; He alone has kept and can keep the law toperfection; therefore, only by His faith,--living faith, that is, His life in us,--can we bemade righteous.

But this is sufficient. He is a "tried Stone." The faith which He gives to us is His owntried and approved faith, and it will not fail us in any contest. We are not exhorted to tryto do as well as He did, or to try to exercise as much faith as He had, but simply to takeHis faith, and let it work by love, and purify the heart. It will do it; take it!

Believing Is Receiving."As many as received Him, to them gave He power to become the sons of God, even tothem that believe on His name." John 1:12. That is, as many as believed on His namereceived Him. To believe on His name is to believe that He is the Son of God; to believethat He is the Son of God, means to believe that He is come in the flesh, in human flesh,in our flesh, for His name is "God with us;" so to believe on His name means simply tobelieve that He dwells personally in every man,--in all flesh. We do not make it so bybelieving it; it is so, whether we believe it or not; we simply accept the fact, which allnature reveals to us.

It follows, then, as a matter of course that, believing in Christ, we are justified by thefaith of Christ, since we have Him personally dwelling in us, exercising His own faith.All power in heaven and earth is in His hands, and, recognizing this, we simply allowHim to exercise His own power in His own way. God does "exceedingly abundantly," by"the power that worketh in us."




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Christ Not the Minister of Sin.

Jesus Christ is "the Holy and Righteous One." Acts 3:14, R.V. "He was manifested totake away our sins; and in Him is no sin." 1Joh.3:5. He not only "did no sin" (1Pet.2:22),but He "knew no sin" (2Cor.5:21). Therefore, it is impossible that any sin can come from

Him. He does not impart sin. In the stream of life that flows from the heart of Christ,through His wounded side, there is no trace of impurity. It is "a pure river of water of life,clear as crystal." He is not the minister of sin, that is, He does not minister sin toanybody. If in any one who has sought--and not only sought, but found--righteousnessthrough Christ, there is afterwards found sin, it is because the person has dammed up thestream, allowing the water to become stagnant. The Word has not been given free course,so that it could be glorified; and where there is no activity, there is death. No one is toblame for this but the person himself. Let no professed Christian take counsel of his ownimperfections, and say that it is impossible for a Christian to live a sinless life. It isimpossible for a true Christian, one who has full faith, to live any other kind of life. "Howshall we, that are dead to sin, live any longer therein?" Rom.6:2. "Whosoever is born of

God doth not commit sin; for His seed remaineth in him; and he can not sin, because he isborn of God." 1Joh.3:9. Therefore "abide in Him."

What Was Destroyed?

"If I build up again those things which I destroyed, I prove myself a transgressor." Weask again, What was destroyed, the building up of which will prove us to betransgressors? Remembering that the apostle is talking of those who have believed inJesus Christ, that they might be justified by the faith of Christ, we find the answer to thequestion in Rom.6:6: "Knowing this, that our old man is crucified with Him, that thebody of sin might be destroyed, that henceforth we should not serve sin." Also

Col.2:10,11: "Ye are complete in Him, which is the head of all principality and power; inwhom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ." That which is destroyed isthe body of sin, and it is destroyed only by this personal presence of the life of Christ. Itis destroyed in order that we may be freed from its power, and may no longer need toserve it. It is destroyed for everybody, for Christ in His own flesh has abolished "theenmity," the carnal mind; not His own, for He had none, but ours. Our sins, ourweaknesses, were upon Him. For every soul the victory has been gained, and the enemyhas been disarmed. We have only to accept the victory which Christ has won. The victoryover all sin is already a reality; our faith in it makes it real to us. The loss of faith puts usoutside the reality, and the old body of sin looms up again. That which is destroyed by

faith is built up again by unbelief. Remember that this destruction of the body of sin,although performed by Christ for all, is, nevertheless, a present, personal matter witheach individual.

"Dead to the Law."

Many seem to fancy that "dead to the law" means the same as that the law is dead. Not byany means. The law must be in full force, else no one could be dead by means of it. How




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does a man become dead to the law?--By receiving its full penalty, which is death. He isdead, but the law which put him to death is still as ready as ever to put to death anothercriminal. Suppose, now, that the man who was executed for gross crimes should, by somemiraculous power, come to life again, would he not still be dead to the law?--Certainly;nothing that he had done could be mentioned to him by the law; but if he should again

commit crimes, the law would again execute him, but as another man. We say now that I,through the law, am dead to the law, that I might live unto God. By the body of Christ Iam raised from the death which I have suffered by the law because of my sin, and now Iwalk "in newness of life," a life unto God. Like Saul of old, I am by the Spirit of God"turned into another man." 1Sam.10:6. This is the Christian's experience. That this is thecase is shown by what follows.

Crucified with Christ.

"I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me." Christwas crucified; He was "delivered for our offenses, and raised again for our justification."

Rom.4:25. But unless we are crucified with Him, His death and resurrection profit usnothing. If the cross of Christ is separated from us, and outside of us, even though it bebut by so much as a moment of time and an hair's breadth of space, it is to us all the sameas if He were not crucified. No one was ever saved simply by looking forward to a crossto be erected and a Christ to be crucified at some indefinite time in the future, and no onecan now be saved simply by believing that at a certain time in the past Christ wascrucified. No; if men would see Christ crucified, they must look neither forward norbackward, but upward; for the arms of the cross that was erected on Calvary reach fromParadise lost to Paradise restored, and embrace the whole world of sin. The crucifixion of Christ is not a thing of but a single day. He is "the Lamb that hath been slain from thefoundation of the world" (Rev.13:8, R.V.); and the pangs of Calvary will not be ended as

long as a single sin or sinner exists in the universe. Even now Christ bears the sins of thewhole world, for "in Him all things consist;" and when at the last He is obliged to cut off the irreclaimably wicked in the lake of fire, the anguish which they suffer will be onlythat which the Christ whom they have rejected suffered on the cross.

Where the Cross Is.

Christ bore our sins in His own body on the tree. 1Pet.2:24. He was "made a curse forus," in that He hung on the tree. Gal.3:13. On the cross He bore not only the weaknessand sin of humanity, but also the weakness of the earth. Thorns are the sign of the curse,the weakened, imperfect condition of the earth (Gen.3:17,18; 4:11,12); and on the cross

Christ bore the crown of thorns. Therefore, all the curse, every trace of it, is borne byChrist,--by Christ crucified. Wherever, therefore, we see any curse, or wherever there isany curse, whether we see it or not, there is the cross of Christ. This can be seen againfrom the following: The curse is death, and death kills; the curse is in everything, yeteverywhere we see life. Here is the miracle of the cross. Christ suffered the curse of death, and yet lived. He is the only one that could do it. Therefore, the fact that we seelife everywhere, also in ourselves, in spite of the curse which is everywhere, is positiveproof that the cross of the Crucified One is there bearing it. So it is that not only every




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blade of grass, every leaf of the forest, and every piece of bread that we eat has the stampof the cross of Christ on it, but, above all, we have the same. Wherever there is a fallen,sin-scarred, miserable human being, there is also the Christ of God crucified for him andin him. Christ on the cross bears all things, and the sins of that man are on Him. Becauseof unbelief and ignorance the man feels all the weight of the heavy burden, but the load is

on Christ, nevertheless. It is easy for Christ, but heavy for the man; if the man willbelieve, he may be relieved of the load. In short, Christ bears the sins of all the world onthe cross. Therefore, wherever sin is found, there we may be sure is the cross of Christ.

Where Sin Is.

Sin is a personal matter. A man is guilty only of his own sins, and not of those whichanother has committed. Now I can not sin where I am not, but only where I am. Sin is inthe heart of man; "for from within, out of the heart of men, proceed evil thoughts,adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness,an evil eye, blasphemy, pride, foolishness; all these evil things come from within." Mark

7:21-23. "The heart is deceitful above all things, and desperately wicked." Jer.17:9. Sin isin every fiber of our being by nature. We are born in sin, and our life is sin, so that sincan not be taken from us without taking our life. What I need is freedom from my ownpersonal sin,--that sin which not only has been committed by me personally, but whichdwells in the heart,--the sin which constitutes the whole of my life.

"His own iniquities shall take the wicked himself, and he shall be holden with the cordsof his sins." Prov.5:22. "For though thou wash thee with niter, and take thee much soap,yet thine iniquity is marked before Me, saith the Lord." Jer.2:22. My sin is committed bymyself, in myself, and I can not separate it from me. Cast it on the Lord? Ah, yes, that isright, but how? Can I gather it up in my hands, and cast it from me, so that it will light

upon Him?--I can not. If I could separate it but a hair's breadth from me, then I should besafe, no matter what became of it, since it would not be found in me. In that case I coulddispense with Christ; for if sin were not found on me, it would make no matter to mewhere it was found. If I could gather up my sins so as to lay them upon Christ crucifiedapart from me, then I would not need to put them on Him. They would then be away fromme, and that would clear me. But no works of any kind that I can do can save me;therefore, all my efforts to separate myself from my sins are unavailing.

Christ Bears the Sin in Us.

It is evident from what has been said that whoever bears my sins must come where I am,

yea, must come into me. And this is just what Christ does. Christ is the Word, and to allsinners, who would excuse themselves by saying that they can not know what Godrequires of them, He says, "The Word is very nigh unto thee, in thy mouth, and in thyheart, that thou mayest do it." Deut.30:11-14. Therefore, He says, "If thou shalt confesswith thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Himfrom the dead, thou shalt be saved." Rom.10:9. What shall we confess about the LordJesus?--Why, confess the truth, that He is nigh thee, even in thy mouth and in thy heart,and believe that He is there risen from the dead. "Now that He ascended, what is it but




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that He also descended first into the lower parts of the earth?" Eph.4:9. The risen Saviouris the crucified Saviour. As Christ risen is in the heart of the sinner, therefore, Christcrucified is there. If it were not so, there would be no hope for any. A man may believethat Jesus was crucified eighteen hundred years ago, and may die in his sins; but he whobelieves that Christ is crucified and risen in him, has salvation.

All that any man in the world has to do in order to be saved, is to believe the truth, that is,to recognize and acknowledge facts, to see things just as they actually are, and to confessthem. Whoever believes that Christ is crucified in him, which is the fact in the case of every man, and confesses that the crucified Christ is also risen, and that He dwells in himby and with the power of the resurrection, is saved from sin, and will be saved as long ashe holds fast his confession. This is the only true confession of faith.

What a glorious thought that, wherever sin is, there is Christ, the Saviour from sin! Hebears sin, all sin, the sin of the world. Sin is in all flesh, and so Christ is come in the flesh.Christ is crucified in every man that lives on earth. This is the word of truth, the Gospel

of salvation, which is to be proclaimed to all, and which will save all who accept it.

Living by Faith.

In the tenth chapter of Romans, as already noted, we learn that Christ is in every man, "avery present help in trouble." He is in the sinner, in order that the sinner may have everyincentive and facility for turning from sin to righteousness. He is "the way, the truth, andthe life." John 14:6. There is no other life than His. He is the life. But, although He is inevery man, not every man has His righteousness manifested in his life; for some "holddown the truth in unrighteousness." Rom.1:18, R.V. Now Paul's inspired prayer was thatwe might be strengthened with might by the Spirit of God in the inner man, "that Christ

may dwell in your hearts by faith;" "that ye might be filled with all the fullness of God."Eph.3:16-19. The difference, then, between the sinner and the Christian is this: that,whereas Christ crucified and risen is in every man, in the sinner He is there unrecognizedand ignored, while in the Christian He dwells there by faith.

Christ is crucified in the sinner, for wherever there is sin and the curse, there is Christbearing it. All that is needed now is for the sinner to be crucified with Christ, to letChrist's death be his own death, in order that the life of Jesus may be manifested in hismortal flesh. Faith in the eternal power and Divinity of God, that are seen in all the thingsthat He has made, will enable any one to grasp this mystery. The seed is not quickened"except it die." 1Cor.15:36. "Except a corn of wheat fall into the ground and die, it

abideth alone; but if it die, it bringeth forth much fruit." John 12:24. So the one who iscrucified with Christ, begins at once to live, but it is as another man. "I live; yet not I, butChrist liveth in me."

The Life of the World.

"But Christ was actually crucified eighteen hundred years, and more, ago, was He not?"--Certainly. "Then how can it be that my personal sins were upon Him? or how can it be




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that I am now crucified with Him?"--Well, it may be that we can not understand the fact,but that makes no difference with the fact. But when we remember that Christ is the life,even "that eternal life, which was with the Father, and was manifested unto us"(1Joh.1:2), we may understand something of it. "In Him was life; and the life was thelight of men,"--"the true light, which lighteth every man that cometh into the world."

John 1:4,9.

Christ is larger than the Man Jesus of Nazareth, whom the eyes of all men could see.Flesh and blood,--that which the eyes can see,--can not reveal "the Christ, the Son of theliving God." Matt.16:16,17. "Eye hath not seen, nor ear heard, neither have entered intothe heart of man, the things which God hath prepared for them that love Him. But Godhath revealed them unto us by His Spirit." 1Cor.2:9,10. So no man, no matter how wellacquainted he was with the Carpenter of Nazareth, could call Him Lord but by the HolyGhost. 1Cor.12:3. By the Spirit, His own personal presence, He can dwell in every manon earth, and fill the heavens as well, a thing which Jesus in the flesh could not do.Therefore, it was expedient for Him to go away, and send the Comforter. "He is before all

things, and in Him all things consist." Col.1:16,17, R.V. Jesus of Nazareth was themanifestation of Christ in the flesh; but the flesh was not Christ, for "the flesh profitethnothing." It is the Word which was in the beginning, and whose power upholds all things,that is the Christ of God. The sacrifice of Christ, so far as this world is concerned, datesfrom the foundation of the world. While Christ was going about doing good in Judea andGalilee, He was in the bosom of the Father making reconciliation for the sins of theworld.

The scene on Calvary was the manifestation of what has taken place as long as sin hasexisted, and will take place until every man is saved who is willing to be saved: Christbearing the sins of the world. He bears them now. One act of death and resurrection was

sufficient for all time, for it is eternal life that we are considering; therefore, it is notnecessary for the sacrifice to be repeated. That life pervades and upholds all things, sothat whoever accepts it by faith has all the benefit of the entire sacrifice of Christ. ByHimself He "made purification of sins." Whoever rejects the life, or is unwilling toacknowledge that the life which he has is Christ's life, loses, of course, the benefit of thesacrifice.

The Faith of the Son of God.

Christ lived by the Father. John 6:57. His faith in the word that God gave Him was suchthat He repeatedly and positively maintained that when He died He should rise again the

third day. In this faith He died, saying, "Father, into Thy hands I commend My Spirit."Luke 23:46. That faith which gave Him the victory over death (Heb.5:7), because it gaveHim the complete victory over sin, is the faith which He exercises in us, when He dwellsin us by faith; for He is "the same yesterday, and today, and forever." It is not we thatlive, but Christ that lives in us, and uses His own faith to deliver us from the power of Satan. "What have we to do?"--Let Him live in us in His own way. "Let this mind be inyou, which was also in Christ Jesus." How can we let Him?--Simply by acknowledgingHim; by confessing Him. We can not understand, so as to explain the mystery of Christ in




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us the hope of glory, but everything in nature that serves to sustain our life teaches us thefact. The sunlight that shines upon us, the air that we breathe, the food that we eat, andthe water that we drink, are all means of conveying life to us. The life that they convey tous is none other than the life of Christ, for He is the life, and thus we have constantlybefore us and in us evidence of the fact that Christ can live in us. If we allow the Word to

have free course in us, it will be glorified in us, and will glorify us.

The Gift for Me.

"Who loved me, and gave Himself for me." How personal this is. I am the one whom Heloved. Each soul in the world can say, "He loved me, and gave Himself for me." LeavePaul out of the question in reading this. Paul is dead, but the words that he wrote are yetalive. It was true of Paul, but no more so than of every other man. They are the wordswhich the Spirit puts in our mouths, if we will but receive them. The whole gift of Christis for each individual me. Christ is not divided, but every soul gets the whole of Him, justthe same as if there were not another person in the world. Each one gets all the light that

shines. The fact that there are millions of people for the sun to shine upon, does not makeits light any the less for me; I get the full benefit of it, and could not get more if I werethe only person in the world. It shines for me. So Christ gave Himself for me, the same asif I were the only sinner in the world; and the same is true of every other sinner. Whenyou sow a grain of wheat, you get many more grains of the same kind, each one havingthe same life, and just as much of it, as the original seed had. So it is with Christ, the trueSeed. In dying for us, that we may also become the true seed, He gives to every one of usthe whole of His life. "Thanks be unto God for His unspeakable gift."

Christ Not Dead in Vain.

"I do not frustrate the grace of God; for if righteousness come by the law, then Christ isdead in vain." This is the summing up of the case. It is the substance of what haspreceded. If righteousness came by the law, then there would have been no use for thedeath of Christ. The law itself can do nothing except point out men's duty; therefore, tospeak of righteousness coming by the law, means by our works, by our individual effort.So the text is equivalent to the statement that if we could save ourselves, Christ died fornothing; for salvation is the one thing to be gained. Well, we can not save ourselves; andChrist is not dead in vain; therefore there is salvation in Him. He is able to save all thatcome unto God by Him. Some must be saved, else He has died in vain; but He has notdied in vain; therefore, the promise is sure: "He shall see His seed, He shall prolong Hisdays, and the pleasure of the Lord shall prosper in His hand, He shall see of the travail of

His soul, and shall be satisfied." Is.53:10,11. "Whosoever will," may be of the number.Since He died not in vain, see to it "that ye receive not the grace of God in vain."




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Redeemed from the Curse, to the Blessing of Abraham

THE two chapters of Galatians that we have already studied give us sufficient idea of theentire book, so that we can practically take leave of the Galatian brethren, and consider itas addressed solely to us. The circumstances that called forth the writing of the epistlewere that the Galatians, having accepted the Gospel, were led astray by false teachers,who presented to them "another gospel," that is, a counterfeit gospel, since there is butone for all time and for all men. The way it was presented to them was, "Except ye becircumcised after the manner of Moses, ye can not be saved." Outward circumcision wasgiven as a sign of righteousness which the individual already possessed by faith.Rom.4:11. It was a sign that the law was written in the heart by the Spirit, and it was,therefore, only a mockery and a sham when the law was transgressed. Rom.2:25-29. Butfor one to be circumcised in order to be saved, was to put his trust in works of his ownand not in Christ. Now, although there is in these days no question as to whether or not aman should submit to the specific rite of circumcision in order to be saved, the questionof salvation itself, whether by human works or by Christ alone, is as live a one as ever.

Instead of attacking their error, and combating it with hard argument, the apostle beginswith experience, the relation of which illustrates the case in hand. In this narrative he hasoccasion to show that salvation is wholly by faith, for all men alike, and not in any degreeby works. As Christ tasted death for every man, so every man who is saved must haveChrist's personal experience of death and resurrection and life. Christ in the flesh doeswhat the law could not do. Gal.2:21; Rom.8:3,4. But that very fact witnesses to therighteousness of the law. If the law were at fault, Christ would not fulfil its demands. Heshows its righteousness by fulfilling, or doing, what it demands, not simply for us, but inus. The grace of God in Christ attests the majesty and holiness of the law. We do notfrustrate the grace of God; if righteousness could come by the law, then would Christ bedead in vain. But to claim that the law could be abolished, or could relax its claims, andthus be of no account, is also to say that Christ is dead in vain. Let it be repeated,righteousness can not possibly come by the law, but only by the faith of Christ; but thefact that the righteousness of the law could be attained in no other way by us than by thecrucifixion and resurrection and life of Christ in us, shows the infinite greatness andholiness of the law.

"O foolish Galatians, who did bewitch you, before whose eyes Jesus Christ was openlyset forth crucified? This only would I learn from you, Received ye the Spirit by the worksof the law, or by the hearing of faith? Are ye so foolish? having begun in the Spirit, areye now perfected in the flesh? Did ye suffer so many things in vain? if it be indeed in

vain. He therefore that supplieth to you the Spirit, and worketh miracles among you,doeth he it by the works of the law, or by the hearing of faith? Even as Abraham believedGod, and it was reckoned unto him for righteousness. Know therefore that they which beof faith, the same are sons of Abraham. And the Scripture, foreseeing that God would

justify the Gentiles by faith, preached the Gospel beforehand unto Abraham, saying, Inthee shall all the nations be blessed. So then they which be of faith are blessed with thefaithful Abraham. For as many as are of the works of the law are under a curse; for it iswritten, Cursed is every one which continueth not in all things that are written in the book




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of the law, to do them. Now that no man is justified by the law in the sight of God, isevident; for, The righteous shall live by faith; and the law is not of faith; but, He thatdoeth them shall live in them. Christ redeemed us from the curse of the law, havingbecome a curse for us; for it is written, Cursed is every one that hangeth on a tree; thatupon the Gentiles might come the blessing of Abraham in Christ Jesus; that we might

receive the promise of the Spirit through faith.

"Brethren, I speak after the manner of men, Though it be but a man's covenant, yet whenit hath been confirmed, no one maketh it void, or addeth thereto. Now to Abraham werethe promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Now this I say: A covenant confirmed beforehandby God, the law, which came four hundred and thirty years after, doth not disannul, so asto make the promise of none effect. For if the inheritance is of the law, it is no more of promise; but God hath granted it to Abraham by promise. What then is the law? It wasadded because of transgressions, till the seed should come to whom the promise hathbeen made; and it was ordained through angels by the hand of a mediator. Now a

mediator is not a mediator of one; but God is one. Is the law then against the promises of God? God forbid; for if there had been a law given which could make alive, verilyrighteousness would have been of the law. Howbeit the Scripture hath shut up all thingsunder sin, that the promise by faith in Jesus Christ might be given to them that believe.

"But before faith came, we were kept in ward under the law, shut up unto the faith whichshould afterwards be revealed. So that the law hath been our tutor to bring us unto Christ,that we might be justified by faith. But now that faith is come, we are no longer under atutor. For ye are all sons of God, through faith, in Christ Jesus. For as many of you aswere baptized into Christ did put on Christ. There can be neither Jew nor Greek, there canbe neither bond nor free, there can be no male and female; for ye all are one man in

Christ Jesus. And if ye are Christ's, then are ye Abraham's seed, heirs according topromise." Galatians 3, R.V.

The Sin of Witchcraft.

The apostle asks those who are departing from God and His truth, "Who hath bewitchedyou?" "Behold, to obey is better than sacrifice, and to hearken than the fat of rams. Forrebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry."1Sam.15:22,23. If you look up this text in the Bible, you will see that in both instancesthe words "is as" are added. The literal Hebrew is, "Rebellion is the sin of witchcraft, andstubbornness is iniquity and idolatry." And how so?--Plainly enough, for stubbornness

and rebellion are rejection of God; and he who rejects God, puts himself under the controlof evil spirits. All idolatry is devil-worship. "The things which the Gentiles sacrifice, theysacrifice to devils." 1Cor.10:20. There is no middle ground. Christ says, "He that is notwith Me is against Me." Matt.12:30. That is, disobedience, rejection of the Lord, is thespirit of antichrist. The Galatian brethren were, as we have already seen, departing fromGod, and consequently they were inevitably, although perhaps unconsciously, relapsinginto idolatry.




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The Safeguard against Spiritualism.

Spiritualism is only another name for ancient witchcraft and soothsaying. It is a fraud, butnot the kind of fraud that most people think it is. There is reality in it. It is a fraud in thatwhile it professes to receive communications from the spirits of the dead, it has

communication only with the spirits of devils, since "the dead know not anything." To bea Spiritualist medium is to give one's self to the control of demons. Now there is only oneprotection against this, and that is to hold fast to the Word of God. He who lightly regardsGod's Word, severs himself from association with God, and puts himself within Satan'sinfluence. Even though a man denounce Spiritualism in the strongest terms, if he does nothold to God's Word, he will sooner or later be carried away by the strong delusion. Onlyby keeping the Word of Christ's patience can men be kept from the temptation that iscoming on all the world. Rev.3:10. "The spirit that now worketh in the children of disobedience" (Eph.2:2), is the spirit of Satan, the spirit of antichrist; and the Gospel of Christ, which reveals the righteousness of God (Rom.1:16,17), is the only possiblesalvation from it.

Christ Crucified before Us.

"Who did bewitch you, before whose eyes Jesus Christ was openly set forth crucified?"Jesus was set forth before the Galatians, when Paul preached to them, as openly crucifiedbefore their eyes. So vivid was the presentation, that they could actually see Christcrucified. It was not skilful word-painting on the part of Paul, nor imagination on the partof the Galatians, for then it would have been only deception. No; it was an actual fact;Christ was there, crucified, before their eyes, and Paul by the Spirit enabled them to seeHim. We know that it was not Paul's skill in making beautiful word pictures that enabledthem to fancy that they saw the crucifixion, for elsewhere Paul says that he determined to

know nothing but Jesus Christ and Him crucified, and that he purposely and carefullyrefrained from using the wisdom of words, for fear that he should make the cross of Christ without effect. 1Cor.1:17,18; 2:1-4. The experience of the Galatians in this matterwas not peculiar to them. The cross of Christ is a present thing. The expression, "Come tothe cross," is not an empty form of words, but an invitation that can be literally compliedwith. Christ is crucified before us, and each blade of grass, each leaf in the forest, revealsthe fact. Yea, we have the testimony in our own bodies, in that, although sinful andcorruptible, we yet live. Not until one has seen Christ crucified before his eyes, and cansee the cross of Christ at every turn, does one know the reality of the Gospel. Let thosescoff who will; the fact that a blind man can not see the sun, and denies that it shines, willnot deter one who sees it from talking of its glory. Many there are who can testify that it

is something more than a figure of speech, when the apostle says that Christ was crucifiedbefore the eyes of the Galatians. They have had the experience. God grant that this studyof Galatians, before it is finished, may be the means of opening the eyes of many more,so that they may see Christ crucified before their eyes, and know Him crucified in themand for them.




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A Good Beginning.

The question, "Received ye the Spirit by the works of the law, or by the hearing of faith?"admits of but one answer. It was by the hearing of faith. The Spirit is given to those whobelieve. John 7:39;

Eph.1:13. The question also shows that the Galatians had received the Holy Spirit. Thereis no other way of beginning the Christian life. "No man can say that Jesus is the Lord,but by the Holy Ghost." 1Cor.12:3. In the beginning the Spirit of God moved upon theface of the waters, begetting life and activity in the creation; for without the Spirit there isno motion--no life. "Not by might, nor by power, but by My Spirit, saith the Lord of hosts." Zech.4:6. The Spirit of God alone can carry out the perfect will of God, and noworks that a man can do can bring Him into the soul, any more than a dead man canmanufacture the breath by which he can be made to live and move. Those to whom Pauladdressed this Epistle had seen Christ crucified before their eyes, and had accepted Himthrough the Spirit. Have you also seen and accepted Him?

Hold Fast the Beginning.

"Are ye so foolish? having begun in the Spirit, are ye now perfected in the flesh?"Foolish is but a feeble term for it. The man who has not power to begin a work, hasstrength to finish it! He who has not strength to put one foot before the other, or even tostand alone, has strength enough in himself to win a race! Impossible. Who has power tobeget himself? No one; we come into this world without having begotten ourselves; weare born without strength; and, therefore, all the strength that ever manifests itself in us,comes from another than ourselves. It is all given to us. The new-born babe is therepresentative of man. "A man is born into the world." All the strength that any man has

of himself is found in the infant as it utters its first cry with its first breath. And even thatfeeble strength is not of itself. Even so in things spiritual. "Of His own will begat He uswith the Word of truth." Jam.1:18. We can no more live righteous lives by our ownstrength than we could beget ourselves. The work that is begun by the Spirit, must becarried to completion by the Spirit. "We are made partakers of Christ, if we hold thebeginning of our confidence steadfast unto the end." Heb.3:14. "He which hath begun agood work in you will perform it until the day of Jesus Christ." Phil.1:6. And He alonecan do it.

Experience in the Gospel.

"Have ye suffered so many things in vain? if it be yet in vain. He therefore thatministereth to you the Spirit, and worketh miracles among you, doeth he it by the worksof the law, or by the hearing of faith?" These questions show that the experience of theGalatian brethren had been as deep and as real as would be expected from those beforewhose eyes Christ was openly crucified. The Spirit had been given to them, miracles hadbeen wrought among them, and even by them, for the gifts of the Spirit accompany thegift of the Spirit; and as the result of this living Gospel among them, they had sufferedpersecution; for "all that will live godly in Christ Jesus shall suffer persecution."




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2Tim.3:12. This makes the case the more serious. Having shared the sufferings of Christ,they were now departing from Him; and this departure from Christ, through whom alonerighteousness can come, was marked by disobedience to the law of truth. They wereinsensibly but inevitably transgressing the law to which they were looking for salvation.

Abraham Believed God.The questions asked in verses 3, 4, and 5 suggest their own answer. The Spirit wasministered, and miracles were wrought, not by works of law, but by "the hearing of faith," that is, by the obedience of faith, for faith comes by hearing the Word of God.Rom.10:17. Thus Paul's labor, and the first experience of the Galatians, were exactly inline with the experience of Abraham, whose faith was accounted for righteousness. Let itbe remembered that the "false brethren" who preached "another gospel," even the falsegospel of righteousness by works, were Jews, and claimed Abraham for their father. Itwould be their boast that they were children of Abraham, and they would appeal to theircircumcision as proof of the fact. But the very thing upon which they relied as proving

them to be children of Abraham, was proof that they were not; for "Abraham believedGod, and it was accounted to him for righteousness." Abraham had the righteousness of faith before he was circumcised. Rom.4:11. "Know ye therefore that they which are of faith, the same are the children of Abraham." Abraham was not justified by works(Rom.4:2,3), but his faith "wrought righteousness."

The same trouble still exists. People take the sign for the substance, the end for themeans. They see that righteousness reveals itself in good works; therefore, they assumethat the good works bring the righteousness. Righteousness gained by trusting, goodworks wrought without working, seem to them impractical and fanciful. They callthemselves "practical" men, and believe that the only way to have a thing done is to do it.

But the truth is that all such men are highly impractical. A man absolutely "withoutstrength" can not do anything, not even so much as raise himself up to take the medicinethat is offered him; and any counsel for him to try to do it would be impractical. Only inthe Lord is there righteousness and strength. Is.45:24. "Commit thy way unto the Lord;trust also in Him; and He shall bring it to pass. And He shall bring forth thy righteousnessas the light." Ps.37:5,6. Abraham is the father of all who believe for righteousness, and of those only. The only practical thing is to trust, even as he did.

The Gospel to the Gentiles.

"The Scripture, foreseeing that God would justify the Gentiles by faith, preached the

Gospel beforehand unto Abraham." This verse will bear much reading. An understandingof it will guard one against many errors. And it is not difficult to understand; simply holdto what it says, and you have it.

•For one thing, the verse shows us that the Gospel was preached at least as early as thedays of Abraham. •It was God Himself who preached it; therefore, it was the true andonly Gospel. •It was the same Gospel that Paul preached; so that we have no other Gospel




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than that which Abraham had. •The Gospel differs in no particular now from what it wasin Abraham's day; for his day was the day of Christ. John 8:56.

God requires just the same things now that He required then, and nothing more.

Moreover, the Gospel was then preached to the Gentiles, for Abraham was a Gentile, or,in other words, a heathen. He was brought up as a heathen, for "Terah, the father of Abraham," "served other gods" (Josh.24:2), and was a heathen till the Gospel waspreached to him. So the preaching of the Gospel to the Gentiles was no new thing in thedays of Peter and Paul. The Jewish nation was taken out from among the heathen, and itis only by the preaching of the Gospel to the heathen that Israel is built up and saved. SeeActs 15:14-18; Rom.11:25,26. The very existence of the people Israel always was andstill is a standing proof that God's purpose is to save a people from among the Gentiles. Itis in fulfillment of this purpose that Israel exists.

Thus we see that the apostle takes the Galatians, and us, back to the fountain-head,--to the

place where God Himself preaches the Gospel to us Gentiles. No Gentile can hope to besaved in any other way or by any other gospel than that by which Abraham was saved.

Blessed with Abraham.

"So then they which be of faith are blessed with faithful Abraham." Mark the closeconnection between this and the preceding verse. The Gospel was preached to Abrahamin the words, "In thee shall all nations be blessed." (It should be remembered, in passing,that the words "heathen," or "Gentiles," as in the Revised Version, and "nations," in verse8, come from the very same Greek word.) This blessing is the blessing of righteousnessthrough Christ, as we learn from Acts 3:25,26: "Ye are the children of the prophets, and

of the covenant which God made with our fathers, saying unto Abraham, And in thy seedshall all the kindreds of the earth be blessed. Unto you first God, having raised up HisSon Jesus, sent Him to bless you, in turning away every one of you from his iniquities."Because God preached the Gospel to Abraham, saying, "In thee shall all the nations of the earth be blessed," those who believe are blessed with the faithful Abraham. There isno blessing for any man except the blessing which Abraham received, and the Gospelpreached to him is the only Gospel there is for any people under heaven; for besides thename of Jesus, in whom Abraham believed, "there is none other name under heavengiven among men whereby we must be saved." In Him "we have redemption through Hisblood, even the forgiveness of sins." Col.1:14. The forgiveness of sins carries with it allblessings.

A Contrast: Under the Curse.

Note the sharp contrast in verses 9 and 10. "They which be of faith are blessed," but "asmany as are of the works of the law are under the curse." Faith brings the blessing; worksbring the curse, or, rather, leave one under the curse. The curse is on all, for "he thatbelieveth not is condemned already, because he hath not believed in the name of the only-begotten Son of God." John 3:18. Faith removes the curse.




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Who are under the curse?--"As many as are of the works of the law." Note that it does notsay that those who do the law are under the curse, for that would be a contradiction of Rev.22:14: "Blessed are they that do His commandments, that they may have right to thetree of life, and may enter in through the gates into the city." "Blessed are the undefiled inthe way, who walk in the law of the Lord." Ps.119:1.

So, then, they that are of faith are keepers of the law; for they that are of faith are blessed,and those who do the commandments are blessed. By faith they do the commandments.The Gospel is contrary to human nature, and so it is that we become doers of the law, notby doing, but by believing. If we worked for righteousness, we should be exercising onlyour own sinful human nature, and so would get no nearer to righteousness, but fartherfrom it; but by believing the "exceeding great and precious promises," we becomepartakers of the Divine nature (2Pet.1:4), and then all our works are wrought in God."The Gentiles, which followed not after righteousness, have attained to righteousness,even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore?--Because they

sought it not by faith, but as it were by the works of the law. For they stumbled at thatstumbling-stone;-stone; as it is written, Behold, I lay in Sion a Stumbling-stone and Rock of offense; and whosoever believeth on Him shall not be ashamed." Rom.9:30-33.

What the Curse Is.

No one can read Gal.3:10 carefully and thoughtfully without seeing that the curse istransgression of the law. Disobedience to God's law is itself the curse; for "by one mansin entered into the world, and death by sin." Rom.5:12. Sin has death wrapped up in it.Without sin death would be impossible, for "the sting of death is sin." 1Cor.15:56. "Asmany as are of the works of the law are under the curse." Why? Is it because the law is a

curse?--Not by any means. "The law is holy, and the commandment holy, and just, andgood." Rom.7:12. Why, then, are as many as are of the works of the law under thecurse?--Because it is written, "Cursed is every one that continueth not in all things whichare written in the book of the law to do them." Mark it well: They are not cursed becausethey do the law, but because they do not do it. So, then, we see that being of the works of the law does not mean that one is doing the law. No; "the carnal mind is enmity againstGod; for it is not subject to the law of God, neither indeed can be." Rom.8:7. All areunder the curse, and he who thinks to get out by his own works, remains there. The curseconsists in not continuing in all things that are written in the law; therefore, the blessingmeans perfect conformity to the law. This is as plain as language can make it.

Blessing and Cursing."Behold, I set before you this day a blessing and a curse; a blessing, if ye obey thecommandments of the Lord your God, which I command you this day; and a curse, if yewill not obey the commandments of the Lord your God." Deut.11:26-28. This is theliving word of God, addressed to each one of us personally. "The law worketh wrath"(Rom.4:15), but the wrath of God comes only on the children of disobedience (Eph.5:6).If we truly believe, we are not condemned, but only because faith brings us into harmony




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with the law--the life of God. "Whoso looketh into the perfect law of liberty, andcontinueth therein, he being not a forgetful hearer, but a doer of the work, this man shallbe blessed in his deed." Jam.1:25.

Good Works.

The Bible does not disparage good works. On the contrary, it exalts them. "This is afaithful saying, and these things I will that thou affirm constantly, that they which havebelieved in God might be careful to maintain good works. These things are good andprofitable." Titus 3:8. The charge against the unbelieving is that they are "unto everygood work reprobate." Titus 1:16. Timothy was exhorted to "charge them that are rich inthis world," "that they do good, that they be rich in good works." 1Tim.6:17,18. And theapostle Paul prayed for us all, that we might "walk worthy of the Lord unto all pleasing,being fruitful in every good work." Col.1:10. Still further, we are assured that God hascreated us in Christ Jesus "unto good works," "that we should walk in them." Eph.2:10.

He has Himself prepared these works for us, wrought them out, and laid them up for allwho trust in Him. Ps.31:19. "This is the work of God, that ye believe on Him whom Hehath sent." John 6:29. Good works are commended, but we can not do them. They can beperformed only by the One who is good, and that is God. If there be ever any good in us,it is God who worketh in us. There is no disparagement of anything that He does. "Nowthe God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every goodwork to do His will, working in you that which is well pleasing in His sight, throughJesus Christ; to whom be glory forever and ever. Amen." Heb.13:20,21.

Who Are the Just?

When we read the frequent statement, "The just shall live by faith," it is necessary to havea clear idea of what the word "just" means. If we read the same text in the RevisedVersion, we shall learn. It has it, "The righteous shall live by faith." To be justified byfaith is to be made righteous by faith. "All unrighteousness is sin" (1Joh.5:17), and "sin isthe transgression of the law" (1Joh.3:4). Therefore, all unrighteousness is transgression of the law, and of course all righteousness is obedience to the law. So we see that the just, orrighteous, man is the man who obeys the law, and to be justified is to be made a keeper of the law.

How to Become Just.

Righteousness is the end to be obtained, and the law of God is the standard. "The lawworketh wrath," because "all have sinned," and "the wrath of God cometh on the childrenof disobedience." How shall we become doers of the law, and thus escape wrath, or thecurse? The answer is, "The righteous shall live by faith." By faith, not by works, webecome doers of the law. "With the heart man believeth unto righteousness." Rom.10:10.That no man is justified by the law in the sight of God, it is evident. From what does itappear?--From this,--that "the just shall live by faith." If righteousness came by works,




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then it would not be by faith; "if by grace, then is it no more of works; otherwise grace isno more grace." Rom.11:6. "To him that worketh is the reward not reckoned of grace, butof debt. But to him that worketh not, but believeth on Him that justifieth the ungodly, hisfaith is counted for righteousness." Rom.4:4,5. There is no exception, no half-wayworking. It is not said that some of the just shall live by faith, or that they shall live by

faith and works, but, simply, "the just shall live by faith," and that proves that it is not bytheir own works. All of the just are made and kept just by faith alone. This is because thelaw is so holy. It is greater than can be done by man; only Divine power can accomplishit; so by faith we receive the Lord Jesus, and He lives the perfect law in us.

The Law Not of Faith.

"The law is not of faith." Of course it is the written law, no matter whether in a book oron tables of stone, that is here referred to. That law simply says, "Do this," or, "Do not dothat." "The man that doeth them shall live in them." That is the sole condition on whichthe written law offers life. Works, and works only, commend themselves to it. How those

works are obtained is of no consequence to it, provided they are present. But none havedone the requirements of the law, and so there can be no doers of the law, that is, nonewho in their own lives can present a record of perfect obedience.

Life Is Action.

"The man that doeth them shall live in them." But one must be alive in order to do. Adead man can do nothing, and he who is "dead in trespasses and sins" can do norighteousness. Christ is the only one in whom there is life, for He is the life, and He alonehas done and can do the righteousness of the law. When, instead of being denied andrepressed, He is acknowledged and received, He lives in us all the fullness of His life, so

that it is no more we but Christ living in us, and then His obedience in us makes usrighteous. Our faith is counted for righteousness, simply because our faith appropriatesthe living Christ. In trust we yield our bodies as temples of God; Christ, the Living Stone,is enshrined in the heart, which becomes God's throne, and so the living law is our life;for out of the heart are the issues of life.

The Real Question at Issue.

Let the reader pay particular attention to the fact that there is in this epistle nocontroversy over the law, as to whether or not it should be obeyed. No one had claimedthat the law was abolished, or changed, or had lost its force. The epistle contains no hint

of any such thing. The question was not if the law should be kept, but how it was to bekept. Justification--being made righteous--was admitted to be a necessity; the questionwas, Is it by faith, or by works? The false brethren were persuading the Galatians thatthey must be made righteous by their own efforts; Paul was by the Spirit showing that allsuch attempts were useless, and could result only in fastening more firmly the curse uponthe sinner. Righteousness through faith in Jesus Christ is set forth to all men in all time asthe only real righteousness. The false teachers made their boast in the law, but throughbreaking it caused the name of God to be blasphemed. Paul made his boast in Christ, and




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by the righteousness of the law, to which he thus submitted, caused the name of God tobe glorified in him.

The Sting of Sin.

That death is the curse is evident from the last part of verse 13, "Cursed is every one thathangeth on a tree." Christ was made a curse for us, in that He hung on a tree, that is, wascrucified. But sin is the cause of death. "By one man sin entered into the world, and deathby sin; and so death passed upon all men, for that all have sinned." Rom.5:12. "The stingof death is sin." 1Cor.15:56. So we have the substance of verse 10 thus, that those who donot continue in the things written in the law are dead. That is, disobedience is death. Andthis is what the Scripture says: "When lust hath conceived, it bringeth forth sin; and sin,when it is finished, bringeth forth death." Sin contains death, and men out of Christ are"dead in trespasses and sins." It matters not that they walk about seemingly full of life,the words of Christ are, "Except ye eat the flesh of the Son of man, and drink His blood,ye have no life in you." John 6:53. "She that liveth in pleasure is dead while she liveth."

1Tim.5:6. It is a living death--a body of death--that is endured. Rom.7:24. Sin is thetransgression of the law; the wages of sin is death. The curse, therefore, is the death thatis carried about concealed even in the most attractive sin. "Cursed is every one thatcontinueth not in all things which are written in the book of the law to do them."

Redemption from the Curse.

"Christ hath redeemed us from the curse of the law." Let us stop right here andcontemplate this fact, leaving the way of redemption for later consideration. We need toconsider the statement very carefully, for some who read it straightway rush off frantically exclaiming, "We don't need to keep the law, because Christ has redeemed us

from the curse of it," as though the text said that Christ redeemed us from the curse of obedience. Such read the Scriptures to no profit. The curse, as we have seen it, isdisobedience. "Cursed is every one that continueth not in all things which are written inthe book of the law to do them." Therefore, Christ has redeemed us from disobedience tothe law. God sent forth His Son in the likeness of sinful flesh, and for sin, "that therighteousness of the law might be fulfilled in us." Rom.8:4.

Some one may lightly say, "Then we are all right; whatever we do is right so far as thelaw is concerned, since we are redeemed." It is true that all are redeemed, but not all haveaccepted redemption. Many say of Christ, "We will not have this Man to reign over us,"and thrust the blessing of God from them. But redemption is for all; all have been

purchased with the precious blood--the life--of Christ, and all may be, if they will, freefrom sin and death. By that blood we are redeemed from our "vain manner of life."1Pet.1:18, R.V.

Stop and think what this means; let the full force of the announcement impress itself uponyour consciousness. "Christ hath redeemed us from the curse of the law,"--from notcontinuing in all its righteous requirements. We need not sin any more. He has snappedasunder the cords of sin that bound us, so that we have but to accept His salvation in




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order to be free from every besetting sin. It is not necessary for us any longer to spendour lives in earnest longings for a better life, and in vain regrets for desires unrealized.Christ raises no false hopes, but He comes to the captives of sin, and cries to them,"Liberty! Your prison doors are open. Go forth." What more can be said? Christ hasgained the complete victory over "this present evil world," over "the lust of the flesh, and

the lust of the eyes, and the pride of life," and our faith in Him makes His victory ours.We have but to accept it.

Christ Made a Curse for Us.

That "Christ died for the ungodly" is evident to all who read the Bible. He "was deliveredfor our offenses." Rom.4:25. The Innocent suffered for the guilty; the Just for the unjust."He was wounded for our transgressions, He was bruised for our iniquities; thechastisement of our peace was upon Him; and with His stripes we are healed. All we likesheep have gone astray; we have turned every one to his own way; and the Lord hath laidon Him the iniquity of us all." Is.53:5,6. But death came by sin. Death is the curse that

has passed upon all men, simply because "all have sinned." So, as Christ was "made acurse for us," it follows that Christ was "made to be sin on our behalf." 2Cor.5:21, R.V.He bore "our sins in His own body" up to the tree. 1Pet.2:24, margin. Note that our sinswere "in His body." It was no superficial work that He undertook. The sins were notmerely figuratively laid on Him, but they were actually in Him. He was made a curse forus, made to be sin for us, and consequently suffered death for us.

To some this truth seems repugnant; to the Greeks it is foolishness, and to the Jews astumbling-block, but "to us who are saved, it is the power of God." For bear in mind thatit was our sins that He bore in His own body--not His own sins. The same scripture thattells us that He was made to be sin for us, assures us that He "knew no sin." The same

text that tells us that He carried our sins "in His own body," is careful to let us know thatHe "did no sin." The fact that He could carry our sin about with Him, and in Him, beingactually made to be sin for us, and yet not do any sin, is to His everlasting glory and oureternal salvation from sin. All the sins of all men were on Him, yet no person everdiscovered the trace of sin upon Him. No sin was ever manifested in His life, although Hetook all sin upon Himself. He received it and swallowed it up by the power of the endlesslife in which He swallows up death. He can bear sin, and yet be untainted by it. It is bythis marvelous life that He redeems us. He gives us His life, so that we may be freed fromevery taint of the sin that is in our flesh.

Christ, "in the days of His flesh, when He had offered up prayers and supplications with

strong crying and tears unto Him that was able to save Him from death," "was heard inthat He feared." Heb.5:7. But He died! Yes; but no one took His life from Him; He laid itdown, that He might take it again. John 10:17,18. The pangs of death were loosed,"because it was not possible that He should be holden of it." Acts 2:24. Why was it notpossible for death to hold Him, even though He voluntarily put Himself in its power?--Because He "knew no sin;" He took sin upon Himself, but was saved from its power. Hewas "in all things" "made like unto His brethren," "in all points tempted like as we are"(Heb.2:17; 4:15), and since He could of Himself do nothing (John 5:30), He prayed to the




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Father to keep Him from being overcome and thereby falling under the power of death.And He was heard. In His case these words were fulfilled: "The Lord God will help Me;therefore shall I not be confounded; therefore have I set My face like a flint, and I knowthat I shall not be ashamed. He is near that justifieth Me; who will contend with Me?"Is.50:7,8.

Whose sin was it that thus oppressed Him, and from which He was delivered?--Not Hisown, for He had none. It was your sin and mine. Our sins have already been overcome--vanquished. We have to fight only with an already defeated foe. When you come to God"in the name of Jesus," having surrendered yourself to His death and life, so that you donot bear His name in vain, because Christ liveth in you, you have only to remember thatevery sin was on Him, and is still on Him, and that He is the conqueror, and straightwayyou will say, "Thanks be to God, which giveth us the victory through our Lord JesusChrist." "Now thanks be unto God, which always causeth us to triumph in Christ, andmaketh manifest the savor of His knowledge by us in every place." 2Cor.2:14.

The Revelation of the Cross.In Gal.3:13 we are brought back to the subject presented in Gal.2:20 and 3:1,--the ever-present cross. The subject is inexhaustible, but the following few facts may serve to openit up to our minds:--

1. The redemption from sin and death is accomplished through the cross. Gal.3:13.

2. The Gospel is all contained in the cross; for the Gospel is "the power of God untosalvation to every one that believeth" (Rom.1:16), and "unto us which are saved" thecross of Christ "is the power of God" (1Cor.1:18).

3. Christ is revealed to fallen men only as the Crucified and risen One. There is noneother name under heaven given among men, whereby salvation may be obtained (Acts4:12), and, therefore, it is all that God sets forth before men, since He does not wish toconfuse them. "Christ and Him crucified," is all that Paul wished to know; it is all thatany man needs to know. Thus the one thing that men need is salvation; if they get that,they get all things; but salvation is found only in the cross of Christ; therefore, God putsbefore the eyes of men nothing else: He gives them just what they need. Jesus Christ is byGod set forth openly crucified before the eyes of every man, so that there is no excuse forany to be lost, or to continue in sin.

4. Christ is set forth before men only as the crucified Redeemer; and since that fromwhich men need to be saved is the curse, He is set forth as bearing the curse. Whereverthere is any curse, there is Christ bearing it. We have already seen that Christ bore, andstill bears, our curse, in that He bears our sin. He also bears the curse of the earth itself,for He bore the crown of thorns, and the curse pronounced on the earth was, "Thorns alsoand thistles shall it bring forth." Gen.3:18. So the whole creation, which now groansunder the curse, has been redeemed through the cross of Christ. Rom.8:19-23.




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5. It is only on the cross that Christ bears the curse, for His being made a curse for us wasindicated by His hanging on the cross. The cross is the symbol of the curse, but also of deliverance from the curse, since it is the cross of Christ, the Conqueror and Deliverer.The very curse itself, therefore, presents the cross, and proclaims our deliverance.

6. Where is the curse? Ah, where is it not? The blindest can see it, if he will butacknowledge the evidence of his own senses. Imperfection is a curse, yea, that is thecurse; and imperfection is on everything connected with this earth. Man is imperfect, andeven the finest plant that grows from the earth is not as perfect as it might be. There isnothing that meets the eye that does not show the possibility of improvement, even if ouruntrained eyes can not see the absolute necessity of it. When God made the earth,everything was "very good," or, as the Hebrew idiom has it, "good exceedingly." GodHimself could see no chance, no possibility, for improvement. But now it is different.The gardener spends his thought and labor trying to improve the fruits and flowers underhis care. And since the best that the earth produces reveals the curse, what need be said of the gnarled, stunted growths, the withered and blasted buds and leaves and fruits, and the

noxious, poisonous weeds? Everywhere "hath the curse devoured the earth." Is.24:6.

7. What, then, is the conclusion of the whole matter? Is it discouragement? Nay; "for Godhath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ."1Thess.5:9. Although the curse is visible everywhere,--

"Change and decay in all around I see,"-- yet things live, and men live. But the curse isdeath, and no man and no thing in creation can bear death and still live. Death kills. ButChrist is He that liveth, and was dead, and is alive forevermore. Rev.1:18. He alone canbear the curse--death--and still live. Therefore, the fact that there is life on the earth andin man, in spite of the curse, is proof that the cross of Christ is everywhere. Every blade

of grass, every leaf of the forest, every shrub and tree, every flower and fruit, even thebread that we eat, is stamped with the cross of Christ. In our own bodies is Christcrucified. Everywhere is that cross; and as the preaching of the cross is the power of God,which is the Gospel, so it is that the everlasting power of God is revealed in all things thatHe has made. That is "the power that worketh in us." Eph.3:20. Rom.1:16-20, comparedwith 1Cor.1:17,18, amounts to a plain declaration that the cross of Christ is seen in all thethings that God has made--even in our own bodies.

Courage from Despair.

"Innumerable evils have compassed me about; mine iniquities have taken hold upon me,

so that I am not able to look up; they are more than the hairs of mine head; therefore myheart faileth me." Ps.40:12. But not only may we with confidence cry unto God out of thedepths, but God in His infinite mercy has so ordered it that the very depths themselvesare a source of confidence. The fact that we are in the depths of sin, and yet live, is proof that God Himself, in the person of Christ on the cross, is present with us to deliver us. Soeverything, even the curse, for everything is under the curse, preaches the Gospel. Ourown weakness and sinfulness, instead of being a cause of discouragement, are, if webelieve the Lord, a pledge of redemption. Out of weakness we are made strong. "In all




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these things we are more than conquerors through Him that loved us." Rom.8:37. Truly,God has not left Himself without witness among men. "He that believeth on the Son of God hath the witness in himself." 1Joh.5:10.

The Blessing from the Curse.

Christ bore the curse, in order that the blessing might come to us. He bears the curse now,being crucified before us, and in us, and we with Him, that we may continuallyexperience the blessing. Death to Him is life to us. If we willingly bear about in ourbodies the dying of the Lord Jesus, the life also of Jesus will be manifested in our mortalflesh. 2Cor.4:10,11. He was made to be sin for us, that we might be made therighteousness of God in Him. 2Cor.5:21. What is the blessing that we receive through thecurse that He bears? It is the blessing of salvation from sin; for as the curse is thetransgression of the law (Gal.3:10), the blessing consists in turning away every one of usfrom our iniquities (Acts 3:26). Christ suffered the curse, even sin and death, "that theblessing of Abraham might come on the Gentiles through Jesus Christ." And what is the

blessing of Abraham? The writer of this Epistle, having stated that Abraham was maderighteous by faith, adds: "Even as David also describeth the blessedness of the man, untowhom God imputeth righteousness without works, saying, Blessed are they whoseiniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lordwill not impute sin." Rom.4:6-8. And then he shows that this blessing comes on theGentiles as well as on the Jews who believe, because Abraham received it when he wasuncircumcised, "that he might be the father of all them that believe." The blessing isfreedom from sin, even as the curse is the doing of sin; and as the curse reveals the cross,so we find that the very curse is by the Lord made to proclaim the blessing. The fact thatwe live, although we are sinners, is the assurance that deliverance from the sin is ours."While there's life there's hope," says the adage. Yes, because the Life is our hope. Thank

God for the blessed hope! The blessing has come upon all men; for "as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of Onethe free gift came upon all men unto justification of life." Rom.5:18. God, who is "norespecter of persons," "hath blessed us with all spiritual blessings in heavenly places inChrist." Eph.1:3. It is ours to keep. If any one has not this blessing, it is because he hasnot recognized the gift, or has deliberately thrown it away.

A Finished Work.

"Christ hath redeemed us from the curse of the law,"--from sin and death. This He hasdone by "being made a curse for us," and so we are freed from all necessity of sinning.

Sin can have no dominion over us if we accept Christ in truth, and without reserve. Thiswas just as much a present truth in the days of Abraham, Moses, David, and Isaiah, as itis to-day. More than seven hundred years before the cross was raised on Calvary, Isaiah,who testified of the things which he understood, because his own sin had been purged bya live coal from God's altar, said: "Surely He hath borne our griefs, and carried oursorrows; . . . He was wounded for our transgressions, He was bruised for our iniquities;the chastisement of our peace was upon Him; and with His stripes we are healed. . . . TheLord hath laid on Him the iniquity of us all." Is.53:4-6. "I have blotted out, as a thick




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cloud, thy transgressions, and, as a cloud, thy sins; return unto Me; for I have redeemedthee." Is.44:22. Long before Isaiah's time, David wrote: "He hath not dealt with us afterour sins; nor rewarded us according to our iniquities." "As far as the east is from the west,so far hath He removed our transgressions from us." Ps.103:10,12.

"We which have believed do enter into rest," because "the works were finished from thefoundation of the world." Heb.4:3. The blessing that we received is "the blessing of Abraham." We have no other foundation than that of the apostles and prophets. Eph.2:20.It is a full and complete salvation that God has provided; it awaits us as we come into theworld; and we do not relieve God of any burden by rejecting it, nor do we add to Hislabor by accepting it.

"The Promise of the Spirit."

Christ hath redeemed us, "that we might receive the promise of the Spirit through faith."Do not make the mistake of reading this as though it were "that we might receive the

promise of the gift of the Spirit." It does not say that, and it does not mean that, as a littlethought will show. Christ has redeemed us, and that fact proves the gift of the Spirit, for itwas only "through the eternal Spirit" that He offered Himself without spot to God.Heb.9:14. But for the Spirit, we should not know that we were sinners; much less shouldwe know redemption. The Spirit convinces of sin and of righteousness. John 16:8. "It isthe Spirit that beareth witness, because the Spirit is truth." 1Joh.5:6. "He that believethhath the witness in himself." Christ is crucified in every man; that, as we have alreadyseen, is shown in the fact that we are all under the curse, and Christ alone, on the cross,bears the curse. But it is through the Spirit that Christ dwells on earth among men. Faithenables us to receive the testimony of this witness, and rejoice in that which thepossession of the Spirit assures.

Note further: The blessing of Abraham comes on us, in order that we may receive thepromise of the Spirit. But it is only through the Spirit that the blessing comes; therefore,the blessing can not bring to us the promise that we shall receive the Spirit. We alreadyhave the Spirit with the blessing. But, having the blessing of the Spirit, namely,righteousness, we are sure of receiving that which the Spirit promises to the righteous,namely, an everlasting inheritance. In blessing Abraham God promised him aninheritance. The expression, "the promise of the Spirit," is used, as is plainly to be seen,in the same sense as "the promise of God," "the gift of God;" that is, the promise or thegift which God bestows. The Spirit is the pledge of all good.

The Spirit the Pledge of Inheritance.All God's gifts are in themselves promises of more. There is always much more to follow.God's purpose in the Gospel is to gather together in one all things in Jesus Christ, "inwhom also we have obtained an inheritance, being predestinated according to the purposeof Him who worketh all things after the counsel of His own will; that we should be to thepraise of His glory, who first trusted in Christ. In whom ye also trusted, after that yeheard the Word of truth, the Gospel of your salvation; in whom also after that [or when]




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ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of ourinheritance until the redemption of the purchased possession, unto the praise of Hisglory." Eph.1:10-14.

Of this inheritance we must speak further later on. Suffice it now to say that it is the

inheritance promised to Abraham, whose children we become by faith. The inheritancebelongs to all who are children of God through faith in Christ Jesus; and the Spirit thatmarks our sonship is the promise, the pledge, the first-fruits of that inheritance. Thosewho accept Christ's glorious deliverance from the curse of the law,--redemption not fromobedience to the law, for obedience is not a curse, but from disobedience to the law,--have in the Spirit a taste of the power and the blessing of the world to come.

The Promise Was Made to Abraham.

It will be seen that Abraham is the one about whom this chapter centers. He is the one towhom the Gospel of world-wide salvation was preached. He believed, and received the

blessing, even the blessing of righteousness. All who believe are blessed with believingAbraham. They who are of faith, the same are the children of Abraham. Christ hathredeemed us from the curse, in order that the blessing of Abraham might come on us. "ToAbraham and his seed were the promises made." "If the inheritance be of the law, it is nomore of promise; but God gave it to Abraham by promise." Thus it is clear that thepromise to us is the promise that was made to Abraham,--the promise of an inheritance,--and in which we share as his children. Christ hath redeemed us from the curse, that wemight receive the inheritance of righteousness. Christ through the eternal Spirit offeredHimself without spot to God, to purge our consciences from dead works to serve theliving God; because "He is the Mediator of the new covenant, that by means of death . . .they which are called might receive the promise of eternal inheritance." Heb.9:14,15.

"And His Seed."

"Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one; and to thy Seed, which is Christ." There is here no play upon words;the issue is a vital one. The controversy is over the way of salvation, whether it is byChrist alone, or by something else, or by Christ and something or somebody else. Manypeople imagine that it is by them,--that they must save themselves by making themselvesgood. Many others think that Christ is a valuable adjunct, a good assistant to their efforts;while others still are willing to give Him the first place, but not the only place. Theyregard themselves as good seconds. It is the Lord and they who do the work. But our text

shuts off all this assumption and self-assertion. Not seeds, but the seed. Not many, butone. "And to thy Seed, which is Christ." Christ is the One.

Not Two Lines.

We hear much about the "spiritual seed" and the "literal seed" of Abraham. If thatcontrast meant anything at all, it would mean a fanciful seed as opposed to a real seed.The opposite of spiritual is fleshly, and the fleshly seed, as we shall see later on, is not the




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real seed, but only a bond-servant, to be cast out, having no share whatever in theinheritance. So there is no fleshly seed of Abraham. The spiritual seed, however, is aliteral, or real, seed, even as Christ is "a quickening Spirit," and yet most real. It ispossible for men walking about in the body, in this world, to be wholly spiritual, and suchthey must be, or else they are not children of Abraham. "They that are in the flesh can not

please God." "Flesh and blood doth not inherit the kingdom of God." There is only oneline of descendants from Abraham, only one set of real children, and they are those whoare of faith,--those who, by receiving Christ by faith, receive power to become sons of God.

Many Promises in One.

But while the Seed is singular, the promises are plural. It is not merely one specificpromise that was made to Abraham and his Seed, but promises. God has nothing for anyman that was not promised to Abraham; and all the promises of God are conveyed inChrist, in whom Abraham believed. "For how many soever be the promises of God, in

Him is the yea; wherefore also through Him is the Amen, unto the glory of God throughus." 2Cor.1:20.

The Promised Inheritance.

That the thing promised, and the sum of all the promises, is an inheritance, is clearly seenfrom Gal.3:15-18. The sixteenth verse has just been noted, and the seventeenth verse tellsus that the law, coming in four hundred and thirty years after the promise was made andconfirmed, can not make it of none effect; "for if the inheritance be of the law, it is nomore of promise; but God gave it to Abraham by promise." Verse 18. What this promisedinheritance is may be seen by comparing the verse just quoted with Rom.4:13: "For the

promise, that he should be the heir of the world, was not to Abraham, or to his seed,through the law, but through the righteousness of faith." And so, although the heavensand the earth which are now are "reserved unto fire against the day of judgment andperdition of ungodly men," when "the heavens being on fire shall be dissolved, and theelements shall melt with fervent heat," we, "according to His promise, look for newheavens and a new earth, wherein dwelleth righteousness." 2Pet.3:7,12,13. This is theheavenly country for which Abraham, Isaac, and Jacob looked.

An Inheritance without Curse.

"Christ hath redeemed us from the curse; . . . that we might receive the promise of the

Spirit through faith." This "promise of the Spirit" we have seen to be the possession of the whole earth made new--redeemed from the curse; for "the creation itself also shall bedelivered from the bondage of corruption into the liberty of the glory of the children of God." The earth, fresh and new from the hand of God, perfect in every respect, was givento man for a possession. Gen.1:27,28,31. Man sinned, and brought the curse uponhimself. Christ has taken the whole curse, both of man and of all creation, upon Himself.He redeems the earth from the curse, that it may be the everlasting possession that Godoriginally designed it to be, and He also redeems man from the curse, that he may be




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fitted for the possession of such an inheritance. This is the sum of the Gospel. "The gift of God is eternal life through Jesus Christ our Lord." Rom.6:23. This gift of eternal life isincluded in the promise of the inheritance, for God promised the land to Abraham and tohis seed for "an everlasting possession." Gen.17:7,8. It is an inheritance of righteousness,because the promise that Abraham should be heir of the world was through the

righteousness of faith. Righteousness, eternal life, and a place in which to live eternally,--these are all in the promise, and they are all that could possibly be desired or given. Toredeem man, but to give him no place in which to live, would be an incomplete work; thetwo things are parts of one whole, for the power by which we are redeemed is the powerof creation,--the power by which the heavens and the earth are made new. When all isaccomplished, "there shall be no more curse." Rev.22:3.

The Covenants of Promise.

That the covenant and promise of God are one and the same thing, is clearly seen fromGal.3:17, where it appears that to disannul the covenant would be to make void the

promise. In Genesis 17 we read that God made a covenant with Abraham to give him theland of Canaan--and with it the whole world--for an everlasting possession; but Gal.3:18says that God gave it to him by promise. God's covenants with men can be nothing elsethan promises to them: "Who hath first given to Him, and it shall be recompensed untohim again? For of Him, and through Him, and to Him, are all things." Rom.11:35,36. It isso rare for men to do anything without expecting an equivalent, that theologians havetaken it for granted that it is the same with God. So they begin their dissertations onGod's covenant with the statement that a covenant is "a mutual agreement between two ormore persons, to do or refrain from doing certain things." But God does not makebargains with men, because He knows that they could not fulfil their part. After the floodGod made a covenant with every beast of the earth, and with every fowl; but the beasts

and the birds did not promise anything in return. Gen.9:9-16. They simply received thefavor at the hand of God. That is all we can do. God promises us everything that we need,and more than we can ask or think, as a gift. We give Him ourselves, that is, nothing, andHe gives us Himself, that is, everything. That which makes all the trouble is that evenwhen men are willing to recognize the Lord at all, they want to make bargains with Him.They want it to be a "mutual" affair--a transaction in which they will be considered as ona par with God. But whoever deals with God must deal with Him on His own terms, thatis, on a basis of fact--that we have nothing and are nothing, and He has everything and iseverything, and gives everything.

The Covenant Confirmed.

The covenant, that is, the promise of God to give men the whole earth made new, afterhaving made them free from the curse, was "confirmed before of God in Christ." He isthe Surety of the new covenant, even the everlasting covenant. "For how many soever bethe promises of God, in Him is the yea; wherefore also through Him is the Amen, untothe glory of God through us." 2Cor.1:20, R.V. In Him we have obtained the inheritance(Eph.1:11), for the Holy Spirit is the first-fruits of the inheritance, and the possession of the Holy Spirit is Christ Himself dwelling in the heart by faith. God blessed Abraham,




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saying, "In thy Seed shall all the kindreds of the earth be blessed," and this is fulfilled inChrist, whom God has sent to bless us in turning us away from our iniquities. Acts3:25,26.

Confirmed by an Oath of God.

"When God made promise to Abraham, because He could swear by no greater, He swareby Himself; . . . for men verily swear by the greater; and an oath for confirmation is tothem an end of all strife. Wherein God, willing more abundantly to show unto the heirs of promise the immutability of His counsel, confirmed it by an oath; that by two immutablethings, in which it was impossible for God to lie, we might have a strong consolation,who have fled for refuge to lay hold upon the hope set before us; which hope we have asan anchor of the soul, both sure and steadfast, and which entereth into that within the veil;whither the forerunner is for us entered, even Jesus, made an high priest forever after theorder of Melchizedek." Heb.6:13-20. Compare Gen.22:15-18.

It was the oath of God, therefore, that confirmed the covenant made to Abraham; thatpromise and oath to Abraham are our ground of hope, our strong consolation; they are"sure and steadfast," because the oath sets forth Christ as the pledge, the surety, and "Heever liveth." He upholds all things by the word of His power. Heb.1:3. "In Him all thingsconsist." Col.1:17, R.V. Therefore, when God "interposed Himself by an oath," which isour consolation and hope in fleeing for refuge from sin, He pledged His own existence,and with it the entire universe, for our salvation. Surely a firm foundation for our hope islaid in His excellent Word.

The Law Can Not Make the Covenant Void.

Do not forget as we proceed that the covenant and the promise are the same thing, andthat it conveys land, even the whole earth made new, to Abraham and his seed; andremember also that, since only righteousness is to dwell in the new heavens and the newearth promised to Abraham and his seed, the promise includes the making righteous of allwho believe. This is done in Christ, in whom the promise is confirmed. Now, "though itbe but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto."Gal.3:15. How much more must this be the case with God's covenant! Therefore, sinceperfect and everlasting righteousness was assured by the covenant made with Abraham,which was also confirmed in Christ, by the oath of God, it is impossible that the law,which was spoken four hundred and thirty years later, could introduce any new feature.The inheritance was given to Abraham by promise, but if after four hundred and thirty

years it should transpire that now the inheritance must be gained in some other way, thenthe promise would be of no effect, and the covenant would be made void. But that wouldinvolve the overthrow of God's government, and the ending of His existence; for Hepledged His own existence to give Abraham and his seed the inheritance and therighteousness necessary for it. "For the promise, that he should be the heir of the world,was not to Abraham, or to his seed, through the law, but through the righteousness of faith." Rom.4:13. The Gospel was as full and complete in the days of Abraham as it hasever been or ever will be. No addition to it, or change in its provisions or conditions,




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could possibly be made after God's oath to Abraham. Nothing can be taken away from itas it thus existed, and not one thing can ever be required from any man more than whatwas required of Abraham.

What Is the Use of the Law?

This is the question that the apostle Paul asks in verse 19, both for the purpose of anticipating the objections of the Antinomians, and also that he may the moreemphatically show the place of the law in the Gospel. The question is a very natural one.Since the inheritance is wholly by promise, and a covenant confirmed can not bechanged,--nothing can be taken from it, and nothing added to it,--why did the law comein four hundred and thirty years afterward? "Wherefore then serveth the law?" Moreliterally, Why then the law? What business has it here? What part does it act? Of whatuse is it?

The Question Answered.

"It was added because HE two chapters of Galatians that we have already s entering of the law" at Sinai was not the beginning of its existence. The law of God existed in thedays of Abraham, and was kept by him. Gen.26:5. God proved the children of Israel, asto whether they would keep His law or not, more than a month before the law was spokenupon Sinai. Ex.16:1-4,27,28.

"It Was Added."

The word here rendered "added" is the same as that rendered "spoken" in Heb.12:19:"They that heard entreated that the word should not be spoken to them any more." It is

the same word that occurs in the Septuagint rendering of Deut.5:22, where we read thatGod spoke the ten commandments with a great voice; "and He added no more." So wemay read the answer to the question, "Wherefore then the law?" thus: "It was spokenbecause of transgressions." It is the reprover of sin.

Because of Transgressions.

"Moreover the law entered, that the offense might abound." Rom.5:20. In other words,"that sin by the commandment might become exceeding sinful." Rom.7:13. It was givenunder circumstances of the most awful majesty, as a warning to the children of Israel thatby their unbelief they were in danger of losing the promised inheritance. They did not,

like Abraham, believe the Lord; and "whatsoever is not of faith is sin." But theinheritance was promised "through the righteousness of faith," and, therefore, theunbelieving Jews could not receive it. So the law was spoken to them, to convince themthat they had not the righteousness that was necessary for the possession of theinheritance; for, although righteousness does not come by the law, it must be witnessedby the law. Rom.3:21. In short, the law was given to show them that they had not faith,and so were not true children of Abraham, and were therefore in a fair way to lose theinheritance. God would have put His law into their hearts, even as He put it into




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Abraham's heart, if they had believed; but when they disbelieved, yet still professed to beheirs of the promise, it was necessary to show them in the most marked manner that theirunbelief was sin. The law was spoken because of transgression, or, what is the samething, because of the unbelief of the people.

Self-Confidence Is Sin."Behold, his soul which is lifted up is not upright in him; but the just shall live by hisfaith." Hab.2:4. The people of Israel were full of self-confidence and of unbelief in God,as is shown by their murmuring against God's leading, and by their assumption of abilityto do anything that God required, or to fulfil His promises. They had the same spirit astheir descendants, who asked, "What shall we do, that we might work the works of God?"John 6:28. They were so ignorant of God's righteousness that they thought that they couldestablish their own righteousness as an equivalent. Rom.10:3. Unless they saw their sin,they could not avail themselves of the promise. Hence, the necessity of the speaking of the law.

The Ministration of Angels.

"Are they not all ministering spirits, sent forth to do service for the sake of them that shallinherit salvation?" Heb.1:14, R.V. Just what office the "thousands of angels" who were atSinai had to perform, we can not know; but we do know that they have a close and deepinterest in everything that concerns man, although the preaching of the Gospel isnecessarily not committed to them. When the foundations of the earth were laid, "all thesons of God shouted for joy;" and a multitude of the heavenly host sang praises when thebirth of the Saviour of mankind was announced. They are attendants upon the King of kings, waiting to "do His pleasure, harkening unto the voice of His word." It would not

be otherwise than that they should attend as a royal body-guard when the law wasproclaimed, and, of course, they were not there merely for pomp and parade. Stephen saidto the murderous Sanhedrim: "Ye stiff-necked and uncircumcised in heart and ears, ye doalways resist the Holy Ghost; as your fathers did, so do ye. Which of the prophets havenot your fathers persecuted? and they have slain them which showed before of thecoming of the Just One; of whom ye have been now the betrayers and murderers; whohave received the law by the disposition of angels, and have not kept it." Acts 7:51-53. Of him who is now the adversary, the devil, it was said, "Thou sealest up the sum," measure,or pattern. Eze.28:12. The French of Segond has it, "Thou puttest the seal to perfection,"and the Danish, "Thou stampest the seal upon the fit ordinance," indicating that before hisfall he was what might be termed the keeper of the seal, and that it was his duty to affix it

to every ordinance passed. Angels "excel in strength," and the fact that they were allpresent at the giving of the law shows that it was an event of the greatest magnitude andimportance.

In the Hand of a Mediator.

For the present we may pass by the question of time involved in the phrase, "till the Seedshould come, to whom the promise was made," since our present study is the relation of




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the law to the promise. The law was given to the people from Sinai "in the hand of aMediator." Who was this Mediator?--There can be only one answer: "There is one God,and one Mediator between God and men, the Man Christ Jesus." 1Tim.2:5. "Now amediator is not a mediator of one, but God is one." God is one, the people are the other,and Christ Jesus is the Mediator. Just as surely as God is one party to the transaction,

Christ must be the Mediator, for there is no other mediator between God and men."Neither is there salvation in any other; for there is none other name under heaven givenamong men, whereby we must be saved." Acts 4:12.

Christ's Work as Mediator.

Man has wandered from God, and rebelled against Him. "All we like sheep have goneastray." Our iniquities have separated between us and Him. Is.59:1,2. "The carnal mind isenmity against God; for it is not subject to the law of God, neither indeed can be."Rom.8:7. Christ came that He might destroy the enmity, and reconcile us to God; for Heis our peace. Eph.2:14-16. Christ "suffered for sins, the Just for the unjust, that He might

bring us to God." 1Pet.3:18. Through Him we have access to God. Rom.5:1,2; Eph.2:18.

In Him the carnal mind, the rebellious mind, is taken away, and the mind of the Spiritgiven in its stead, "that the righteousness of the law might be fulfilled in us, who walk notafter the flesh, but after the Spirit." Rom.8:3,4. Christ's work is to save that which waslost, to restore that which was broken, to reunite that which was separated. His name is"God with us;" and so with Him dwelling in us we are made "partakers of the Divinenature." 2Pet.1:4.

It should be understood that Christ's work as Mediator is not limited either as to time orextent. To be Mediator means more than to be intercessor. Christ was Mediator before sin

came into the world, and will be Mediator when no sin is in the universe, and no need forexpiation. "In Him all things consist." He is the very impress of the Father's being. He isthe life. Only in and through Him does the life of God flow to all creation. He is, then, themeans, medium, mediator, the way, by which the light of life pervades the universe. Hedid not first become Mediator at the fall of man, but was such from eternity. No one, notsimply no man, but no created being, comes to the Father but by Christ. No angel canstand in the Divine presence except in Christ. No new power was developed, no newmachinery, so to speak, was required to be set in motion by the entering of sin into theworld. The power that had created all things only continued in God's infinite mercy, towork for the restoration of that which was lost. In Christ were all things created, and,therefore, in Him we have redemption through His blood. Col.1:14-17. The power that

pervades and upholds the universe is the power that saves us. "Now unto Him that is ableto do exceeding abundantly above all that we ask or think, according to the power thatworketh in us, unto Him be glory in the church by Christ Jesus throughout all ages, worldwithout end. Amen."




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The Law Not against the Promise.

"Is the law then against the promises of God?"--Not by any means. Far from it. If it were,it would not be in the hands of a Mediator, Christ; for all the promises of God are in Him.2Cor.1:20. So we find the law and the promise combined in Christ. We may know that

the law was not and is not against the promises of God, from the fact that God gave boththe promise and the law. We know, also, that the giving of the law introduced no newelement into the covenant, since, having been confirmed, nothing could be added to ortaken from it. But the law is not useless, else God would not have given it. It is not amatter of indifference whether we keep it or not, for God commands it. But, all the same,it is not against the promise, and brings no new element in. Why?--Simply because thelaw is in the promise. The promise of the Spirit includes this: "I will put My laws intotheir mind, and write them in their hearts." Heb.8:10. And this is what God indicated hadbeen done for Abraham when "He gave him the covenant of circumcision." ReadRom.4:11; 2:25-29; Phil.3:3.

The Law Magnifies the Promise.The law, as already seen, is not against the promise, because it is in the promise. Thepromise that Abraham and his seed should inherit the world, was "through therighteousness of faith." But the law is righteousness, as God says: "Harken unto Me, yethat know righteousness, the people in whose heart is My law." Is.51:7. So, then, therighteousness which the law demands is the only righteousness that can inherit thepromised land, but it is obtained, not by the works of the law, but by faith. Therighteousness of the law is not attained by human efforts to do the law, but by faith. SeeRom.9:30-32. Therefore, the greater the righteousness which the law demands, thegreater is seen to be the promise of God; for He has promised to give it to all who

believe. Yea, He has sworn it. When, therefore, the law was spoken from Sinai, "out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice,"accompanied by the sounding of the trump of God, and with the whole earth quaking atthe presence of the Lord and all His holy angels, thus indicating the inconceivablegreatness and majesty of the law of God, it was, to every one who remembered the oathof God, but a revelation of the wondrous greatness of God's promise; for all therighteousness which the law demands, He has sworn to give to every one who trusts Him.The "loud voice" with which the law was spoken, was the loud voice that from themountain-tops proclaims the glad tidings of the saving mercy of God. See Is.40:9. God'sprecepts are promises; they must necessarily be such, because He knows that men haveno power. All that God requires is what He gives. When He says, "Thou shalt not," we

may take it as His assurance that if we but trust Him He will preserve us from the sinagainst which He warns us. He will keep us from falling.

Conviction of Sin and of Righteousness.

Jesus said of the Comforter, "When He is come, He will reprove the world of sin, and of righteousness, and of judgment." John 16:8. Of Himself He said, "I came not to call therighteous, but sinners to repentance." Mark 2:17. "They that are whole have no need of




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the physician, but they that are sick." A man must feel his need before he will accepthelp; he must know his disease before he can apply the remedy. Even so the promise of righteousness will be utterly unheeded by one who does not realize that he is a sinner.The first part of the comforting work of the Holy Spirit, therefore, is to convince men of sin. So "the Scripture hath concluded all under sin, that the promise by faith of Jesus

Christ might be given to them that believe." "By the law is the knowledge of sin."Rom.3:20. He who knows that he is a sinner is in the way to acknowledge it; and "if weconfess our sins, He is faithful and just to forgive us our sins, and to cleanse us from allunrighteousness." 1Joh.1:9. Thus the law is in the hands of the Spirit an active agent ininducing men to accept the fullness of the promise. No one hates the man who has savedhis life by pointing out to him an unknown peril; on the contrary, such an one is regardedas a friend, and is always remembered with gratitude. Even so will the law be regarded bythe one who has been prompted by its warning voice to flee from the wrath to come. Hewill ever say, with the psalmist, "I hate vain thoughts, but Thy law do I love."

Righteousness and Life.

"If there had been a law given which could make alive, verily righteousness would havebeen of the law." This shows us that righteousness is life. It is no mere formula, no deadtheory or dogma, but is living action. Christ is the life, and He is, therefore, ourrighteousness. "The Spirit is life because of righteousness." The law written on two tablesof stone, could not give life, any more than could the stones on which it was written. Allits precepts are perfect, but the flinty characters can not transform themselves into action.He who receives only the law in letter, has a "ministration of condemnation," and death.But "the Word was made flesh." In Christ, the Living Stone, the law is life and peace.Receiving Him through the "ministration of the Spirit," we have the life of righteousness,which the law approves.

This twenty-first verse shows that the giving of the law was to emphasize the importanceof the promise. All the circumstances attending the giving of the law,--the trumpet tone,the awful voice, the quaking earth, the "fire, and blackness, and tempest," the thundersand lightnings, the bounds about the mount, beyond which it was death to pass,--all thesetold that "the law worketh wrath" to "the children of disobedience." But the very fact thatthe wrath which the law works comes only on the children of disobedience, proves thatthe law is good, and that "the man that doeth them shall live in them." Did God wish todiscourage the people?--Not by any means. The law must be kept, and the terrors of Sinaiwere designed to drive them back to the oath of God, which four hundred and thirty yearsbefore had been given to stand to all people in all ages as the assurance of righteousness

through the crucified and ever-living Saviour.

All Shut Up in Prison.

Note the similarity between verses 8 and 22. "The Scripture hath concluded [that is, shutup] all under sin, that the promise by faith of Jesus Christ might be given to them thatbelieve." "The Scripture, foreseeing that God would justify the heathen through faith,preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed."




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We see that the Gospel is preached by the same thing--the Scripture--that shuts men upunder sin. The word "conclude" means literally "shut up," just as is given in verse 23. Of course, a person who is shut up by the law is in prison. In human governments a criminalis shut up as soon as the law can get hold of him; God's law is everywhere present, andalways active, and, therefore, the instant a man sins he is shut up. This is the condition of

all the world, "for all have sinned," and "there is none righteous, no, not one."

Those disobedient ones to whom Christ preached in the days of Noah were "in prison."1Pet.3:19,20. But they, like all other sinners, were "prisoners of hope." Zech.9:12. God"hath looked down from the height of His sanctuary; from heaven did the Lord behold theearth; to hear the groaning of the prisoner; to loose those that are appointed to death."Ps.102:19,20. Christ is given "for a covenant of the people, for a light of the Gentiles; toopen the blind eyes, to bring out the prisoners from the prison, and them that sit indarkness out of the prison house." Is.42:6,7.

Let me speak from personal experience to the sinner who does not yet know the joy and

freedom of the Lord. Some day, if not already, you will be sharply convicted of sin by theSpirit of God. You may have been full of doubts and quibbles, of ready answers and self-defense, but then you will have nothing to say. You will then have no doubt about thereality of God and the Holy Spirit, and will need no argument to assure you of it; for youwill know the voice of God speaking to your soul, and will feel, as did ancient Israel,"Let not God speak with us, lest we die." Then you will know what it is to be shut up inprison,--in a prison whose walls seem to close on you, not only barring all escape, butseeming to suffocate you. The tales of people condemned to be buried alive with a heavystone upon them, will seem very vivid and real to you, as you feel the tables of the lawcrushing out your life, and a hand of marble seems to be breaking your very heart. Then itwill give you joy to remember that you are shut up for the sole purpose that "the promise

by faith of Jesus Christ" might be accepted by you. As soon as you lay hold of thatpromise,--the key that will unlock any door in Doubting Castle,--the prison doors will flyopen, and you can say, "Our soul is escaped as a bird out of the snare of the fowlers; thesnare is broken, and we are escaped." Ps.124:7.

Under the Law, Under Sin.

We have just read that the Scripture hath shut up all under sin, that the promise by faithof Jesus Christ might be given to them that believe. Before faith came, we were kept inward under the law, shut up unto the faith which should afterwards be revealed. We knowthat whatsoever is not of faith is sin (Rom.14:23); therefore, to be under the law is

identical with being under sin. We are under the law solely because we are under sin. Thegrace of God brings salvation from sin, so that when we accept God's grace we are nolonger under the law, because we are freed from sin. Those who are under the law,therefore, are the transgressors of the law. The righteous are not under it, but are walkingin it.




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The Law a Jailer, a Taskmaster.

"So that the law hath been our tutor unto Christ, that we might be justified by faith." Thewords "to bring us" are marked both in the old version and the new as having been addedto the text, so we have dropped them out. It really makes no material difference with the

sense whether they are retained or omitted. It will be noticed also that the new versionhas "tutor" in the place of "schoolmaster." This is better, but the sense is still betterconveyed by the word that is used in the German and Scandinavian translations, whichsignifies "master of a house of correction." The single word in our languagecorresponding to it would be jailer. The Greek word is the word which we have inEnglish as "pedagogue." The paidagogos was the slave who accompanied the boys toschool to see that they did not play truant. If they attempted to run away, he would bringthem back, and had authority even to beat them to keep them in the way. The word hascome to be used as meaning "schoolmaster," although the Greek word has not at all theidea of a schoolmaster. "Taskmaster" would be better. The idea here is rather that of aguard who accompanies a prisoner who is allowed to walk about outside the prison walls.

The prisoner, although nominally at large, is really deprived of his liberty just the same asthough he were actually in a cell. The fact is that all who do not believe are "under sin,""shut up" "under the law," and that, therefore, the law acts as their jailer. It is that thatshuts them in, and will not let them off; the guilty can not escape in their guilt. God ismerciful and gracious, but He will not clear the guilty. Ex.34:6,7. That is, He will not lie,by calling evil good; but He provides a way by which the guilty may lose their guilt.Then the law will no longer be against them, will no longer shut them up, and they canwalk at liberty. Only One Door.

Christ says, "I am the door." John 10:7,9. He is also the sheepfold and the Shepherd. Menfancy that when they are outside the fold they are free, and that to come into the fold

would mean a curtailing of their liberty; but it is exactly the reverse. The fold of Christ is"a large place," while unbelief is a narrow prison. The sinner can have but a narrow rangeof thought; the true "free thinker" is the one who comprehends with all saints what is thelength, and breadth, and depth, and height of the love of Christ, which passethknowledge. Outside of Christ is bondage; in Him alone is there freedom. Outside of Christ, the man is in prison, "holden with the cords of his sins." Prov.5:22. "The strengthof sin is the law." It is the law that declares him to be a sinner, and makes him consciousof his condition. "By the law is the knowledge of sin;" and "sin is not imputed when thereis no law." Rom.3:20; 5:13. The law really forms the sinner's prison walls. They close inon him, making him feel uncomfortable, oppressing him with a sense of sin, as thoughthey would press his life out. In vain he makes frantic efforts to escape. Those

commandments stand as firm as the everlasting hills. Whichever way he turns he finds acommandment which says to him, "You can find no freedom by me, for you havesinned." If he seeks to make friends with the law, and promises to keep it, he is no betteroff, for his sin still remains. It goads him and drives him to the only way of escape--"thepromise by faith of Jesus Christ." In Christ he is made "free indeed," for in Christ he ismade the righteousness of God. In Christ is "the perfect law of liberty."




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The Law Preaches the Gospel.

"But," says one, "the law says nothing of Christ." No; but all creation does speak of Christ, proclaiming the power of His salvation. We have seen that the cross of Christ,"Christ and Him crucified," is to be seen in every leaf of the forest, and, indeed, in

everything that exists. Not only so, but every fiber of man's being cries out for Christ.Men do not realize it, but Christ is "the Desire of all nations." It is He alone that "satisfiesthe desire of every living thing." Only in Him can relief be found for the world's unrestand longing. Now since Christ, in whom is peace, "for He is our peace," is seeking theweary and heavy-laden, and calling them to Himself, and every man has longings thatnothing else in the world can satisfy, it is evident that if the man is awakened by the lawto keener consciousness of his condition, and the law continues goading him, giving himno rest, and shutting up every other way of escape, the man must at last find the Door of Safety, for it always stands open. He is the City of Refuge, to which every one pursuedby the avenger of blood may flee, sure of finding a welcome. In Christ alone will thesinner find release from the lash of the law, for in Christ the righteousness of the law is

fulfilled, and by Him it is fulfilled in us. Rom.8:4. The law is so far from requiring mento keep it in order to be saved, as some suppose, that it will not allow anybody to besaved unless he has "the righteousness which is of God by faith,"--the faith of JesusChrist.

When Faith Is Come.

Strangely enough, many have supposed that there was a definite time fixed for faith tocome. This passage has been "interpreted" to mean that men were under the law until acertain time in the history of the world, and that at that time faith came, and then theywere henceforth free from the law. The coming of faith they make synonymous with the

manifestation of Christ on earth. We can not say that anybody ever thought so, for suchan "interpretation" indicates utter absence of thought about the matter. It would makemen to be saved in bulk, regardless of any concurrence on their part. It would have it thatup to a certain time all were in bondage under the law, and that from that time henceforthall were free from sin. A man's salvation would, therefore, depend simply on the accidentof birth. If he lived before a certain time, he would be lost; if after, he would be saved.Such an absurdity need not take more of our time than the statement of it. No one canseriously think of the idea that the apostle is here speaking of a fixed, definite point of time in the history of the world, dividing between two so-called "dispensations," withoutat once abandoning it.

When, then, does faith come? "Faith cometh by hearing, and hearing by the Word of God." Rom.10:17. Whenever a man receives the Word of God, the word of promise,which brings with it the fullness of the law, and no longer fights against it, but yields toit, then faith comes to him. Read the eleventh chapter of Hebrews, and you will see thatfaith came from the beginning. Since the days of Abel, men have found freedom by faith.The only time fixed is "now," "to-day." "Now is the accepted time; behold, now is theday of salvation." "To-day if ye will hear His voice, harden not your hearts."




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Putting on Christ by Baptism.

"As many of you as have been baptized into Christ have put on Christ." "Know ye not,that so many of us as were baptized into Jesus Christ were baptized into His death?"Rom.6:3. It is by His death that Christ redeems us from the curse of the law; but we must

die with Him. Baptism is "the likeness of His death." We rise to walk "in newness of life," even Christ's life. See Gal.2:20. Having put on Christ, we are one in Him. We arecompletely identified with Him. Our identity is lost in His. It is often said of one who hasbeen converted, "He is so changed you would not know him; he is not the same man."No, he is not. God has turned him into "another man." Therefore, being one with Christ,he has a right to whatever Christ has, and a right to "the heavenly places" where Christsits. From the prison house of sin, he is exalted to the dwelling-place of God. This, of course, presupposes that baptism is with him a reality, not a mere outward form. It is notsimply into the visible water that he is baptized, but "into Christ," into His life.

Baptism Doth Save Us.

The word "baptism," which is the Greek word transferred, not translated, has but onemeaning, namely, to plunge into, to dip, to immerse. The Greek blacksmith baptized hisiron in the water, to cool it. The housewife baptized her dishes in water, in order to cleanthem; and for the same purpose all would baptize their hands in water. yea, every manwould baptize himself frequently, going to the baptisterion, that is, the immersing pool,for that purpose. We have the same word transferred as "baptistery." It was and is a placewhere people could plunge in, and be wholly immersed in water.

That is not being "baptized into Christ," but it indicates what must be our relation to Himwhen we are baptized into Him. We must be swallowed up and lost to sight in His life.

Only Christ will henceforth be seen, so that "it is no more I, but Christ," for "we areburied with Him by baptism into death." Rom.6:4. baptism doth save us "by theresurrection of Jesus Christ" from the dead (1Pet.3:21), because we are "baptized into Hisdeath," that "like as Christ was raised up from the dead by the glory of the Father, even sowe also should walk in newness of life." Being reconciled to God by the death of Christ,we are "saved by His life." Rom.5:10. So baptism into Christ, not the mere form, but thefact, does save us.

This baptism is "the answer of a good conscience toward God." If there be not a goodconscience toward God, there is no Christian baptism. Therefore, the person to bebaptized must be old enough to have a conscience in the matter. He must have a

consciousness of sin, and also of forgiveness by Christ. He must know the life that ismanifested, and must willingly give up his old life of sin for the new life of righteousness.

Baptism is "not the putting away of the filth of the flesh" (1Pet.3:21), not the outwardcleansing of the body, but the purging of the soul and conscience. There is a fountainopened for sin and for uncleanness (Zech.13:1), and this fountain is the blood, the life of Christ. That life flows in a stream from the throne of God, in the midst of which is the




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slain Lamb (Rev.5:6), even as it flowed from the side of Christ on the cross. When,"through the eternal Spirit," He had offered Himself to God, there flowed from His sideblood and water (John 19:34), "for there are three who bear witness, the Spirit, and thewater, and the blood; and the three agree in one" (1Joh.5:8, R.V.). All these are also onewith the Word, which is Spirit and life. John 6:63. Christ "loved the church, and gave

Himself for it; that He might sanctify and cleanse it with the washing of water by theWord." Eph.5:25,26. Literally, "a water bath in the Word." In being buried in the water,in the name of the Father, Son, and Holy Spirit, the conscientious believer signifies hisacceptance of the water of life, the blood of Christ, which cleanses from all sin, and thathe gives himself to live henceforth by every word that proceeds out of the mouth of God.From that time he disappears from sight, and only the life of Christ is manifested in hismortal flesh.

One in Christ, the Seed.

"There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor

female; for ye are all one in Christ Jesus." "There is no difference." This is the key-noteof the Gospel. All are alike sinners, and all are saved in the same way. They who wouldmake a distinction on the ground of nationality, claiming that there is something differentfor the Jew than for the Gentile, might just as well make a difference on the ground of sex, claiming that women can not be saved in the same way and at the same time as men,or that a servant can not be saved in the same way as his master. No; there is but one way,and all human beings, of whatever race or condition, are equal before God. "Ye are allone in Christ Jesus," and Christ is the One. So it is that "He saith not, And to seeds, as of many; but as of one, And to thy Seed, which is Christ." "For ye are all one in ChristJesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to thepromise." There is but one seed, but it embraces all who are Christ's.

Only One Man.

In putting on Christ, we "put on the new man, which after God is created in righteousnessand true holiness." Eph.4:24. He has abolished in His flesh the enmity,--the carnal mind,--"for to make in Himself of twain one new man." Eph.2:15. He alone is the real man,--"the Man Christ Jesus." Outside of Him there is no real manhood. We come unto "aperfect man" only when we arrive at "the measure of the stature of the fullness of Christ."Eph.4:13. In the fullness of time God will gather together in one all things in Christ.There will be but one Man, and only one Man's righteousness, even as the seed is butone. But "if ye be Christ's, then are ye Abraham's seed, and heirs according to the

promise."

"Until the Seed Should Come."

It needs not many words now to determine what is meant by the phrase, "till the seedshould come to whom the promise was made."




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We know what the seed is,--all who are Christ's,--and we know that it has not yet come inits fullness. To be sure, Christ was once manifested on earth in the flesh, but He did notreceive the promised inheritance, any more than Abraham did. Abraham had not so muchas to put his foot on (Acts 7:5), and Christ had not where to lay His head. Moreover,Christ can not come into the inheritance until Abraham does also, for the promise was "to

Abraham and to his seed." The Lord by the prophet Ezekiel spoke of the inheritance atthe time when David ceased to have a representative on his throne on earth, and Heforetold the overthrow of Babylon, Persia, Greece, and Rome, in these words: "Removethe diadem, and take off the crown; this shall not be the same; exalt him that is low, andabase him that is high. I will overturn, overturn, overturn it; and it shall be no more, untilHe come whose right it is; and I will give it Him." Eze.21:26,27.

So Christ sits on His Father's throne, "from henceforth expecting till His enemies bemade His footstool." Soon will He come, but not until the last soul has accepted Him thatcan by any possibility be induced to accept salvation. Those who are led by the Spirit of God, are the sons of God, and joint-heirs with Christ, so that Christ can not come into the

inheritance before they do. The seed is one, not divided. When He comes to execute judgment, and to slay those who said, "We will not have this Man to reign over us," Hecomes "with ten thousands of His holy ones." Jude 14.

Then will the seed be complete, and the promise will be fulfilled. And until that time thelaw will faithfully perform its task of stirring up and pricking the consciences of sinners,giving them no rest until they become identified with Christ, or cast Him off altogether.Do you accept the terms? Will you cease your complaints against the law which wouldsave you from sinking into a fatal sleep? And will you in Christ accept its righteousness?Then, as Abraham's seed, and an heir according to the promise, you can rejoice in yourfreedom from the bondage of sin, singing:--

"I'm the child of a King,The child of a King,With Jesus my Saviour,I'm the child of a King."




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The Adoption of Sons

IT is absolutely impossible to exhaust any portion of Scripture. The more one studies it,the more one sees in it, and not only that, but the more one becomes conscious of the factthat there is much more in it than appears to view. The Word of God, like Himself, isabsolutely unfathomable. One's understanding of any given portion of the Scripturedepends on the thoroughness of his knowledge of that which precedes it. Let us,therefore, give a little further attention to that portion of the third chapter of this Epistlewhich treats of

The Seed.

First of all, it must be borne in mind that Christ is the Seed. That is plainly stated. ButChrist did not live for Himself, and He is not heir simply for Himself. He has won aninheritance, not for Himself, but for His brethren. God's purpose is to "gather together inone all things in Christ." He will finally put an end to divisions of every kind, and Hedoes it now in those who accept Him. In Christ there are no distinctions of nationality,and no classes and ranks. No Christian thinks of any other man as English, German,French, Russian, Turk, Chinese, or African, but simply as a man, and, therefore, apossible heir of God through Christ. If that other man, no matter what his race or nation,be also a Christian, then the bond becomes mutual, and, therefore, still stronger. "There isneither Jew nor Greek, there is neither bond nor free, there is neither male nor female; forye are all one in Christ Jesus." It is for this reason that it is impossible for a Christian toengage in war. He knows no distinction of nationality, but regards all men as his brothers.But the chief reason why he can not engage in warfare is that the life of Christ is his life,for he is one with Christ; and it would be as impossible for him to fight as it would be forChrist to seize a sword and wield it in self-defense; and two Christians can no more fightagainst each other than Christ can fight against Himself.

However, we are not now engaged in discussing war, but are merely showing theabsolute unity of believers in Christ. They are one. There is, therefore, but one Seed, andthat is Christ; for, however many millions of true believers there may be, they are onlyone in Christ. Each man has his own individuality, but it is in every case only themanifestation of some phase of the individuality of Christ. In a human body there aremany members, and all members have not the same office, but differ in theirindividuality; yet there is absolute unity and harmony in every healthy body. With those

who have put on the new man, which is renewed in knowledge after the image of Himthat created him,

Barbarian, Scythian, bond nor free; but Christ is all, and in all." Col.3:11.




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The Harvest.

In Christ's explanation of the parable of the tares and the wheat, we are told that "thegood seed are the children of the kingdom." Matt.13:38. The man would not allow thetares to be pulled out of the wheat, because in the early stage it would be difficult to

distinguish in every case between the wheat and the tares, and some of the wheat wouldbe destroyed. So he said, "Let both grow together until the harvest; and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them inbundles to burn them; but gather the wheat into my barn." It is in the harvest that the seedis gathered. Everybody knows that. But what the parable especially shows is that it is inthe harvest that the seed is fully manifested; in short, that the seed comes at harvest time.The harvest only waits for the seed to be fully manifested and matured. But "the harvestis the end of the world." So the time when "the seed should come to whom the promisewas made," is the end of the world, when the time comes for the promise of the new earthto be fulfilled. Indeed, the seed can not possibly be said to come before that time, sincethe end of the world will come just as soon as the last person who can be induced to

accept Christ has done so; and the seed is not complete as long as there is one grainlacking.

Read now, in the nineteenth verse of the third chapter, that the law was spoken because of transgression, "till the seed should come to whom the promise was made." What do welearn from that?--Simply this, that the law as spoken from Sinai, without the change of asingle letter, is an integral part of the Gospel, and must be presented in the Gospel untilthe second coming of Christ, at the end of the world. "Till heaven and earth pass, one jotor one tittle shall in nowise pass from the law." And what of the time when heaven andearth pass, and the new heaven and the new earth come?--Then the law will not beneeded written in a book, for men to preach to sinners, showing them their sins, for it will

be in the heart of every man. Heb.8:10,11. Done away?--Not by any means; but indeliblyengraved in the heart of every individual, written not with ink, but with the Spirit of theliving God.

With the truth concerning the seed before us, and the parable of the wheat and the taresfresh in our minds, let us proceed in our study.

"But I say that so long as the heir is a child, he differeth nothing from a bond-servant,though he is lord of all; but is under guardians and stewards until the term appointed of the father. So we also, when we were children, were held in bondage under the rudimentsof the world; but when the fullness of the time came, God sent forth His Son, born of a

woman, born under the law, that He might redeem them which were under the law, thatwe might receive the adoption of sons. And because ye are sons, God sent forth the Spiritof His Son into our hearts, crying, Abba, Father. So that thou art no longer a bond-servant, but a son; and if a son, then an heir through God.

"Howbeit at that time, not knowing God, ye were in bondage to them which by nature areno gods; but now that ye have come to know God, or rather to be known of God, howturn ye back again to the weak and beggarly rudiments, whereunto ye desire to be in




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bondage over again? Ye observe days, and months, and seasons, and years. I am afraid of you, lest by any means I have bestowed labor upon you in vain.

"I beseech you, brethren, be as I am, for I am as ye are. Ye did me no wrong; but ye knowthat because of an infirmity of the flesh I preached the Gospel unto you the first time; and

that which was a temptation to you in my flesh ye despised not, nor rejected; but yereceived me as an angel of God, even as Christ Jesus. Where then is that gratulation of yourselves? for I bear you witness, that, if possible, ye would have plucked out your eyesand given them to me. So then am I become your enemy, because I tell you the truth?They zealously seek you in no good way; nay, they desire to shut you out, that ye mayseek them. But it is good to be zealously sought in a good matter at all times, and notonly when I am present with you. My little children, of whom I am again in travail untilChrist be formed in you, yea, I could wish to be present with you now, and to change myvoice; for I am perplexed about you.

"Tell me, ye that desire to be under the law, do ye not hear the law? For it is written, that

Abraham had two sons, one by the handmaid, and one by the freewoman. Howbeit theson by the handmaid is born after the flesh; but the son by the freewoman is born throughpromise. Which things contain an allegory; for these women are two covenants; one fromMount Sinai, bearing children unto bondage, which is Hagar. Now this Hagar is MountSinai in Arabia, and answereth to the Jerusalem that now is; for she is in bondage withher children. But the Jerusalem that is above is free, which is our mother. For it iswritten:-- "Rejoice, thou barren that bearest not; For more are the children of the desolatethan of her which hath the husband." Now we, brethren, as Isaac was, are children of promise. But as then he that was born after the flesh persecuted him that was born afterthe Spirit, even so it is now. Howbeit what saith the Scripture? Cast out the handmaid andher son; for the son of the handmaid shall not inherit with the son of the freewoman.

Wherefore, brethren, we are not children of a handmaid, but of a freewoman." Galatians4, R.V.

A Statement of Fact.

It must be apparent to all that the chapter division makes no difference in the subject. Thethird chapter closes with a statement as to who are heirs, and the fourth chapter proceedswith a study of the question of heirship. The first two verses explain themselves. They area simple statement of fact. Although a child may be heir to a vast estate, he has no moreto do with it until he is of age, than a servant has. If he should never come of age, then hewould never actually enter upon his inheritance. He would have lived all his life as a

servant, so far as any share in the inheritance is concerned. Now for

The Application.

"So we also, when we were children, were held in bondage under the rudiments of theworld." If we look ahead to the fifth verse, we shall see that the state here known as"children" is that before we receive "the adoption of sons." It represents the conditionbefore we were redeemed from the curse of the law, that is, before we were converted. It




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does not, therefore, mean children of God, as distinguished from worldlings, but the"children" of whom the apostle speaks in Eph.4:14, "tossed to and fro, and carried aboutwith every wind of doctrine, by the sleight of men, and cunning craftiness, whereby theylie in wait to deceive." In short, it refers to us in our unconverted state, when we "were bynature the children of wrath, even as others."

The Rudiments of the World.

"When we were children," we were in bondage under the rudiments of the world. No onewho has the slightest acquaintance with the Lord needs to be told that the rudiments of the world have nothing in common with Him, and do not proceed from Him. "For all thatis in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof."1Joh.2:16,17. The friendship of the world is enmity with God. "Whosoever therefore willbe a friend of the world is the enemy of God." Jam.4:4. It is from "this present evilworld" that Christ came to deliver us. We are warned to "take heed lest there shall be any

one that maketh spoil of you through his philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." Col.2:8. The bondage to therudiments of the world is the condition of walking "according to the course of thisworld," "in the lusts of our flesh, fulfilling the desires of the flesh and of the mind;" being"by nature the children of wrath." Eph.2:1-3. It is the same bondage that is described inGal.3:22-24, before faith came, when we were under the law, "under sin." It is thecondition of men who are "without Christ, being aliens from the commonwealth of Israel,and strangers from the covenants of promise, having no hope, and without God in theworld." Eph.2:12.

All Men Possible Heirs.

It may be asked, If such is the condition of those here referred to as "children," how canthey be spoken of as heirs? The answer is plain. It is on the principle that it is notmanifest who constitute the seed, until the harvest. God has not cast off the human race;therefore, since the first man created was called "the son of God," it follows that all menare heirs in the sense that they are in their minority.

As already learned, "before faith came," although all were wanderers from God, we werekept under the law, guarded by a severe master, "shut up," in order that we might be ledto accept the promise. What a blessed thing it is that God counts even the ungodly, thosewho are in the bondage of sin, as His children,--wandering, prodigal sons, but still

children. God has made all men "accepted in the Beloved." This probationary life is givenus for the purpose of giving us a chance to acknowledge Him as Father, and to becomesons indeed. But, unless we come back to Him, we shall die as slaves of sin.

"The Fullness of the Time."

Christ came in the fullness of time. A parallel statement to this is found in Rom.5:6:"When we were yet without strength, in due time Christ died for the ungodly." But the




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death of Christ serves for those who live now and for those who lived before He wasmanifested in the flesh in Judea, just as well as for the men who lived at that time. Hisdeath made no more change eighteen hundred years ago than it did four thousand yearsago. It had no more effect on the men of that generation than on the men of any othergeneration. It is once for all, and, therefore, has an equal effect on every age. "The

fullness of time" was the time foretold in prophecy, when the Messiah should berevealed; but the redemption was for all men in all ages. He was foreordained before thefoundation of the world, but was "manifest in these last times." 1Pet.1:20. If it had beenGod's plan that He should have been revealed in this century, or even not until the lastyear before the close of time, it would have made no difference with the Gospel. "He everliveth," and He ever has lived, "the same yesterday, and to-day, and forever." It is"through the eternal Spirit" that He offers Himself for us (Heb.9:14), so that the sacrificeis equally present and efficacious in every age.

"Born of a Woman."

God sent forth His Son, born of a woman, and, therefore, a veritable man. He lived anaverage lifetime on this earth in the flesh, and suffered all the ills and troubles that fall tothe lot of "man that is born of woman." "The Word was made flesh." Christ alwaysdesignated Himself as "the Son of man," thus forever identifying Himself with the wholehuman race. The bond of union can never be broken.

"Born under the Law."

Being born of a woman, Christ was necessarily born under the law, for such is thecondition of all mankind, and "in all things it behooved Him to be made like unto Hisbrethren, that He might be a merciful and faithful High Priest in things pertaining to God,

to make reconciliation for the sins of the people." Heb.2:17. He takes everything onHimself. "He hath borne our griefs, and carried our sorrows." "Himself took ourinfirmities, and bare our disease." Matt.8:17, R.V. "All we like sheep have gone astray;we have turned every one to his own way; and the Lord hath laid on Him the iniquity of us all." He redeems us by coming into our place literally, and taking our load off ourshoulders. "Him who knew no sin He made to be sin on our behalf; that we mightbecome the righteousness of God in Him." 2Cor.5:21, R.V. In the fullest sense of theword, and to a degree that is seldom thought of when the expression is used, He becameman's substitute. That is, He permeates our being, identifying Himself so fully with usthat everything that touches or affects us touches and affects Him. He is not our substitutein the sense that one man is a substitute for another, in the army, for instance, the

substitute being in one place, while the one for whom he is substitute is somewhere else,engaged in some other service. No; Christ's substitution is far different. He is oursubstitute in that He substitutes Himself for us, and we appear no more. We drop outentirely, so that it is "not I, but Christ." Thus we cast our cares on Him, not by pickingthem up and with an effort throwing them on Him, but by humbling ourselves into thenothingness that we are, so that we leave the burden resting on Him alone. Thus we seealready how it is that He came




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"To Redeem Them That Were under the Law."

He does it in the most practical and real way. Whom does He redeem?--"Them that wereunder the law." We can not refrain from referring for a moment to the idea that somehave that this expression, "to redeem them that were under the law," has a mere local

application. They would have it that it means that Christ freed the Jews from thenecessity of offering sacrifices, or from any further obligation to keep thecommandments. Well, suppose we take it as referring only to the Jews, and especially tothose who lived at the time of His first advent; what then?--Simply this, that we shutourselves off from any place in the plan of redemption. If it was only the Jews that wereunder the law, then it was only the Jews that Christ came to redeem. Ah, we do not like tobe left out, when it comes to the matter of redemption! Then we must acknowledge thatwe are, or were before we believed, "under the law;" for Christ came to redeem none butthose who were under the law. "Under the law," as we have already seen, meanscondemned by the law as transgressors. Christ did "not come to call the righteous, butsinners to repentance." But the law condemns none but those who are amenable to it, and

who ought to keep it. Therefore, since Christ redeems us from the law, from itscondemnation, it follows that He redeems us to a life of obedience to it.

"That We Might Receive the Adoption of Sons."

"Beloved, now are we the sons of God." 1Joh.3:2. "As many as received Him, to themgave He power to become the sons of God, even to them that believe on His name." John1:12. This is an altogether different state from that described in the third verse as"children." In that state we were "a rebellious people, lying children, children that willnot hear the law of the Lord." Is.30:9. Believing on Jesus, and receiving the adoption of sons, we are described "as obedient children, not fashioning yourselves according to the

former lusts in your ignorance." 1Pet.1:14. Christ said, "I delight to do Thy will, O MyGod; yea, Thy law is within My heart." Ps.40:8. Therefore, since He becomes oursubstitute, as described in the last paragraph but one, literally taking our place, notinstead of us, but coming into us, and living our life in us and for us, it necessarilyfollows that the same law must be within our hearts when we receive the adoption of sons.

The Witness of the Spirit.

"It is the Spirit that beareth witness, because the Spirit is truth." 1Joh.5:6. "Because ye aresons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father," or,

Father, Father. Oh, what joy and peace come with the entering of the Spirit into the heartas a permanent resident; not as a guest merely, but as sole proprietor! Being justified byfaith we have peace with God through our Lord Jesus Christ, so that we "joy in God,"rejoicing even in tribulations, having hope that never disappoints, because "the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." Rom.5:1-5.Then we can love even as God does; we have the same love, because we have the Divinenature. "The Spirit itself beareth witness with our spirit, that we are the children of God.""He that believeth hath the witness in himself."




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"No More a Servant, but a Son."

"Thou art no more a servant, but a son." It will be seen that as there are two kinds of children, so there are two classes of servants. In the first part of this chapter we have theword "children" used to designate those who are not "of full age," and have not their

senses exercised to discern both good and evil. Heb.5:14. The promise is to them, even asit is "to all that are afar off," but it remains to be seen if they will, by accepting it, becomepartakers of the divine nature, and so sons of God indeed. While thus the children of wrath, men are servants of sin, not servants of God. The Son of God is a servant, but aservant in a far different sense from the servant here referred to. The character of theservant depends on the master whom he serves. In this chapter the word "servant"invariably applies, not to servants of God, who are really sons, but to the bond-servants of sin. Between such a servant and a son there is a vast difference. The slave can not possessanything; he has no control over himself, and this is his distinguishing characteristic. Thefree-born son, on the contrary, has dominion over every created thing, as in thebeginning, because he has the victory over himself; for "he that is slow to anger is better

than the mighty; and he that ruleth his spirit than he that taketh a city."

"If a Son, Then an Heir."

When the prodigal son was wandering from the father's house, he differed nothing from aservant, because he was a servant, doing the most menial drudgery. In that condition hecame back to the old homestead, feeling that he deserved no better place than that of aservant. But the father saw him while he was yet a long way off, and ran and met him,and received him as a son, and, therefore, as an heir, although he had forfeited all right toheirship. So we have forfeited our right to be called sons, and have squandered away theinheritance; yet God receives us in Christ as sons indeed, and gives us the same rights

and privileges that Christ has. Although Christ is now in heaven at the right hand of God,"far above all principality, and power, and might, and dominion, and every name that isnamed, not only in this world, but also in that which is to come" (Eph.1:20,21), He hasnothing that He does not share with us; for "God, who is rich in mercy, for His great lovewherewith He loved us, even when we were dead in sins, hath quickened [made alive] ustogether with Christ, and hath raised us up together, and made us sit together in heavenlyplaces in Christ" (Eph.2:4-6). Christ is one with us in our present suffering, that we maybe one with Him in His present glory. He "hath exalted them of low degree." Even now"He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to setthem among princes, and to make them inherit the throne of glory." 1Sam.2:8. No kingon earth has so great possessions, nor so much actual power, as the poorest peasant who

knows the Lord as his Father.

Heathen Bondage.

The apostle Paul, writing to the Corinthians, said, "Ye know that ye were Gentiles,carried away unto these dumb idols, even as ye were led." 1Cor.12:2. Even so it was withthe Galatians. To them he wrote, "Not knowing God, ye were in bondage to them whichby nature are no gods." If this fact is borne in mind, it will save the reader from falling




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into some very common errors in opinion concerning this Epistle. The Galatians had beenheathen, worshiping idols, and in bondage to the most degrading superstitions. Bear inmind that this bondage is the same as that which is spoken of in the preceding chapter,--they were "shut up" under the law. It was the very same bondage in which allunconverted persons are, for in the second and third chapters of Romans we are told that

"there is no difference; for all have sinned." The Jews themselves, who did not know theLord by personal experience, were in the same bondage,--the bondage of sin. "Every onethat committeth sin is the bond-servant of sin." John 8:34, R.V. And "he that committethsin is of the devil." 1Joh.3:8. "The things which the Gentiles sacrifice, they sacrifice todevils, and not to God." 1Cor.10:20. If a man is not a Christian, he is a heathen; there isno middle ground. If the Christian apostatizes, he immediately becomes a heathen. Weourselves once walked "according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience"(Eph.2:2), and we "were aforetime foolish, disobedient, deceived, serving divers lusts andpleasures, living in malice and envy, hateful, hating one another" (Titus 3:3, R.V.). So wealso were "in bondage to them which by nature are no gods." The meaner the master, the

worse the bondage. What language can depict the horror of being in bondage tocorruption itself?

In Love with Bondage.

"Now that ye have come to know God, or rather to be known of God, how turn ye back again to the weak and beggarly rudiments, whereunto ye desire to be in bondage overagain?" Is it not strange that men should be in love with chains? Christ has proclaimed"liberty to the captives, and the opening of the prison to them that are bound" (Is.61:1),saying to the prisoners, "Go forth," and to them that are in darkness, "Show yourselves"(Is.49:9); yet men who have heard these words, and have come forth, and have seen the

light of "the Sun of Righteousness," and have tasted the sweets of liberty, actually turnround and go back into their prison, submit to be bound with their old chains, evenfondling them, and labor away at the hard treadmill of sin. Who has not had something of that experience? It is no fancy picture. It is a fact that men can come to love the mostrevolting things, even death itself; for Wisdom says, "All they that hate Me love death."Prov.8:36. In the Epistle to the Galatians we have a vivid picture of human experience.

Observing Heathen Customs.

"Ye observe days, and months, and times, and years." This was an evidence of theirbondage. "Ah," says some one, "they had gone back to the old Jewish Sabbath; that was

the bondage against which Paul would warn us!" How strange it is that men have such aninsane hatred of the Sabbath, which the Lord Himself gave to the Jews, in common withall other people on the earth, that they will seize upon every word that they think they canturn against it, although in order to do so they must shut their eyes to all the words thatare around it! Anybody who reads the Epistle to the Galatians, and thinks as he reads,must know that the Galatians were not Jews. They had been converted from heathenism.Therefore, previous to their conversion they had never had anything to do with anyreligious custom that was practiced by the Jews. They had nothing whatever in common




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with the Jews. Consequently, when they turned again to the "weak and beggarlyelements" to which they were willing again to be in bondage, it is evident that they werenot going back to any Jewish practice. They were going back to their old heathencustoms. "But were not the men who were perverting them Jews?"--Yes, they were. Butremember this one thing, when you seek to turn a man away from Christ to some

substitute for Christ, you can not tell where he will end. You can not make him stop justwhere you want him to. If a converted drunkard loses faith in Christ, he will take up hisdrinking habits as surely as he lives, even though the Lord may have taken the appetiteaway from him. So when these "false brethren"--Jewish opposers of "the truth of theGospel" as it is in Christ--succeeded in seducing the Galatians from Christ, they could notget them to stop with Jewish ceremonies. No; they inevitably drifted back to their oldheathen superstitions.

Forbidden Practices.

Read the tenth verse again, and then read Deut.18:10: "There shall not be found among

you any one that maketh his son or his daughter to pass through the fire, or that usethdivination, or an observer of times, or an enchanter, or a witch." Now read what the Lordsays to the heathen who would shield themselves from just judgment that is about tocome upon them: "Thou art wearied in the multitude of thy counsels. Let now theastrologers, the star-gazers, the monthly prognosticators, stand up, and save thee fromthese things that shall come upon thee." Is.47:13. Here we see that the very things towhich the Galatians were returning, were forbidden by the Lord when He brought Israelout of Egypt. Now we might as well say that when God forbade these things He waswarning the Israelites against keeping the Sabbath, as to say that Paul was upbraiding theGalatians for keeping it, or that he had any reference to it whatever. God forbade thesethings at the very time when He gave the commandment concerning Sabbath-keeping. So

far back into their old ways had the Galatians gone that Paul was afraid lest all his laboron them had been in vain. They were forsaking God and returning to "the weak andbeggarly elements of the world," which no reverent person can think of as ever havinghad any connection with God. They were changing their glory for "that which doth notprofit" (Jer.2:11); for "the customs of the heathen are vain."

There is just as much danger for us in this respect as there ever was for any people.Whoever trusts in himself, having any confidence whatever in the flesh, is worshiping theworks of his own hands instead of God, just as truly as does any one who makes andbows down to a graven image. It is so easy for a man to trust to his own supposedshrewdness, to his ability to "take care of himself," and to forget that the thoughts even of

the wise are vain, and that there is no power but of God. "Let not the wise man glory inhis wisdom, neither let the mighty man glory in his might, let not the rich man glory inhis riches; but let him that glorieth glory in this, that he understandeth and knoweth Me,that I am the Lord which exercise loving-kindness, judgment, and righteousness, in theearth; for in these things I delight, saith the Lord." Jer.9:23,24.




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The Messenger Not Personally Affronted.

"He whom God hath sent speaketh the words of God." John 3:34. The apostle Paul wassent by God and the Lord Jesus Christ, and did not speak his own words. He was amessenger, bearing a message from God, and not from any man. The work was not his,

nor any other man's, but God's, and he was but the humble instrument, the earthen vessel,which God had chosen as the means of carrying His glorious Gospel of grace. Therefore,Paul did not feel affronted when his message was unheeded or even rejected. "Ye havenot injured me at all," he says. He did not regret the labor that he had bestowed upon theGalatians, on his own account, as though it were so much of his time wasted; but he wasfearful for them, lest his labor had been in vain as far as they were concerned. The manwho from the heart can say, "Not unto us, O Lord, not unto us, but unto Thy name giveglory, for Thy mercy, and for Thy truth's sake" (Ps.115:1), can not feel personally injuredif his message is not received. Whoever becomes irritated or angry when his teaching isslighted or ignored or scornfully rejected, shows either that he has forgotten that it wasGod's words that he was speaking, or else that he had mingled with them or substituted

for them words of his own. This is what has led to all the persecution that has disgracedthe professed Christian church. Men have arisen speaking perverse things to draw awaydisciples after themselves, and when their sayings and customs were not heeded, theyhave been offended, and have visited their vengeance on the so-called heretics. No one inall the ages has ever suffered persecution for failure to obey the commandments of God,but only for neglect of human customs and traditions. It is a grand thing always to bezealous in a good thing, but let the zeal be according to sanctified knowledge. Thezealous person should frequently ask himself, Whose servant am I? If he is God's servant,then he will be content with delivering the message that God has given him, leavingvengeance to God, to whom it belongs.

Power in Weakness."Ye know that because of an infirmity of the flesh I preached the Gospel unto you thefirst time." From the incidental statements in this Epistle we can easily gather the historyof the experience of the Galatian brethren, and of Paul's relation to it. Having beendetained in Galatia by physical weakness, he preached the Gospel "in demonstration of the Spirit and of power," so that the people saw Christ crucified among them, and,accepting Him, were filled with the power and joy of the Holy Ghost. Their joy andblessedness in the Lord was testified to publicly, and they suffered much persecution inconsequence; but this they counted as nothing. Paul, in spite of his unsightly appearance(compare 1Cor.2:1-5; 2Cor.10:10), was received as God's own messenger, because of the

joyful news that he brought. So highly did they appreciate the riches of grace which hehad opened up to them, that they would gladly have given their own eyes to supply hisdeficiency. All this is referred to in order that the Galatians may see from what they havefallen, as they consider their present barrenness, and that they may know that the apostlewas disinterested in his solicitude for them. He told them the truth once, and they rejoicedin it; it is not possible that he is become their enemy because he continues to tell them thesame truth.




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But there is still more in these personal references. We must not imagine that Paul waspleading for personal sympathy when he referred to his afflictions, and to the greatinconvenience under which he had labored. Far from it. Not for a moment did he losesight of the purpose for which he was writing, namely, to show that "the flesh profitethnothing," but that everything of good is from the Holy Spirit of God. The Galatians had

"begun in the Spirit." Paul was naturally small of stature, and weak in body, and wassuffering special affliction when he first met them; yet, in spite of his almost absolutehelplessness, he preached the Gospel with such mighty power that none could fail to seethat there was a real, although unseen, presence with him. The

Gospel is not of man, but of God. It was not made known to them by the flesh, and theywere not indebted to the flesh for any of the blessings that they had received. Whatblindness, what infatuation, then, for them to think to perfect by their own efforts thatwhich nothing but the power of God could begin! Have we learned this lesson?

Where Is the Blessedness?

Everybody who has ever had any acquaintance with the Lord, knows that in acceptingHim there is joy. It is always expected that a new convert will have a beamingcountenance, and a joyful testimony. So it had been with the Galatians. But now theirexpressions of thanksgiving had given place to bickering and strife. See Gal.5:15. Is it notstrange that people do not expect that old Christians will have as much enthusiasm asyoung converts? that it is taken for granted that the first joy, and the warmth of the firstlove, will gradually die away? So it is, but so it should not be. That which God hasagainst His people is this, that they have left their first love. Rev.2:4. "The path of the justis as the shining light, that shineth more and more unto the perfect day." Prov.4:18. Notethat this is the path of the just, and the just are they who live by faith. When men turn

from the faith, or attempt to substitute works for it, the light goes out. Jesus said, "Thesethings have I spoken unto you, that My joy might remain in you, and that your joy mightbe full." John 15:11. He gives the oil of joy--the Holy Spirit--for mourning, and that isabiding. The life is manifested that we might have fullness of joy. 1Joh.1:1-4. Thefountain of life is never exhausted; the supply is never diminished. If, therefore, our lightgrows dim, and our joy gives place to a dull, monotonous grind, we may know that wehave turned aside out of the way of life.

Desiring to Be under the Law.

"Tell me, ye that desire to be under the law, do ye not hear the law?" After what we have

already had, there will be no one to come with the objection that to be under the law cannot be a very deplorable condition, else the Galatians would not have desired to be underit. "There is a way that seemeth right unto a man; but the end thereof are the ways of death." Prov.16:25. How many there are who love ways that everybody exceptthemselves can see are leading them direct to death; yes, there are many who, with theireyes wide open to the consequences of their course, will persist in it, deliberatelychoosing "the pleasures of sin for a season," rather than righteousness and length of days.To be "under the law" of God is to be condemned by it as a sinner chained and doomed to




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death, yet many millions besides the Galatians have loved the condition, and still love it.Ah, if they would only hear what it says! There is no reason why they should not hear it,for it speaks in thunder tones. "He that hath ears to hear, let him hear."

"What Saith the Law?"

It saith, "Cast out the bondwoman and her son; for the son of the bondwoman shall not beheir with the son of the freewoman." It speaks death to all who take pleasure in thebeggarly elements of the world. "Cursed is every one that continueth not in all thingswhich are written in the book of the law to do them." To what place shall the wickedbond-servant be cast out?--"Into outer darkness; there shall be weeping and gnashing of teeth." "For, behold, the day cometh, that shall burn as an oven; and all the proud, yea,and all that do wickedly, shall be stubble; and the day that cometh shall burn them up,saith the Lord of hosts, that it shall leave them neither root nor branch." Therefore,"Remember ye the law of Moses My servant, which I commanded unto him in Horeb forall Israel, with the statutes and judgments." Mal.4:1,4. All who are under the law,

whether they be called Jews or Gentiles, Christians or Mohammedans, are in bondage toSatan,--in the bondage of transgression and sin,--and are to be cast out. "Every one thatcommitteth sin is the bond-servant of sin. And the bond-servant abideth not in the houseforever; the son abideth forever." Thank God, then, for "the adoption of sons."

"Two Sons."

Those false teachers would persuade the brethren that in turning from whole-hearted faithin Christ and trusting to works which they themselves could do, they would becomechildren of Abraham, and so heirs of the promises. They forgot that Abraham had twosons. I myself have talked with a Jew according to the flesh, who did not know that

Abraham had more than one son; and there are many Christians who seem to think that tobe descended from Abraham, after the flesh, is all-sufficient to insure one a share in thepromised inheritance. "They which are the children of the flesh, these are not the childrenof God; but the children of the promise are counted for the seed." Rom.9:8. Now of thetwo sons of Abraham, one was born after the flesh, and the other was by promise, born of the Spirit. "By faith even Sarah herself received power to conceive seed when she waspast age, since she counted Him faithful who had promised." Heb.11:11, R.V. Hagar wasan Egyptian slave. The children of a slave woman are always slaves, even though theirfather be a freeman; and so Hagar could bring forth children only to bondage. But longbefore Ishmael was born, the Lord had plainly signified to Abraham, who wished that hisservant Eliezer might be his heir, that it was not a bond-servant, even though born in his

house, that He had promised him, but a free-born son,--a son born of a freewoman. Godhas no slaves in His kingdom.

"These Are the Two Covenants."

What are the two covenants?--The two women, Hagar and Sarah; for we read that Hagaris Mount Sinai, "which gendereth to bondage." That is, just as Hagar could not bringforth any other kind of children than slaves, so the law, even the law that God spoke from




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Sinai, can not beget freemen. It can do nothing but hold them in bondage. "The lawworketh wrath:" "for by the law is the knowledge of sin." The same is true of thecovenant from Sinai, for it consisted merely of the promise of the people to keep that law,and had, therefore, no more power to make them free than the law itself had,--no morepower than they already had in their bondage. Nay, rather, it "gendered to bondage,"

since their making it was simply a promise to make themselves righteous by their ownworks, and man in himself is "without strength."

Consider the situation: The people were in the bondage of sin; they had no power tobreak their chains; but the speaking of the law made no change in their condition; itintroduced no new feature. If a man is in prison for crime, you can not release him byreading the statutes to him. It was the law that put him there, and the reading of it to himonly makes his captivity more painful.

"Then did not God Himself lead them into bondage?"--Not by any means; since He didnot induce them to make that covenant at Sinai. Four hundred and thirty years before that

time He had made a covenant with Abraham, which was sufficient for all purposes. Thatcovenant was confirmed in Christ, and, therefore, was a covenant from above. See John8:23. It promised righteousness as a free gift of God through faith, and it included allnations. All the miracles that God had wrought in delivering the children of Israel fromEgyptian bondage were but demonstrations of His power to deliver them and us from thebondage of sin. Yes, the deliverance from Egypt was itself a demonstration not only of God's power, but also of His desire to lead them from the bondage of sin, that bondage inwhich the covenant from Sinai holds men, because Hagar, who is the covenant fromSinai, was an Egyptian. So when the people came to Sinai, God simply referred them towhat He had already done, and then said, "N ow therefore, if ye will obey My voiceindeed, and keep My covenant, then ye shall be a peculiar treasure unto Me above all

people; for all the earth is Mine." Ex.19:5. To what covenant did He refer?--Evidently tothe one already in existence, His covenant with Abraham. If they would simply keepGod's covenant, that is, God's promise,--keep the faith,--they would be a peculiar treasureunto God, for God, as the possessor of all the earth, was able to do with them all that Hehad promised. The fact that they in their self-sufficiency rashly took the wholeresponsibility upon themselves, does not prove that God led them into making thatcovenant, but the contrary. He was leading them out of bondage, not into it, and theapostle plainly tells us that covenant from Sinai was nothing but bondage.

Further, if the children of Israel who came out of Egypt had but walked "in the steps of that faith of our father Abraham, which he had being yet uncircumcised" (Rom.4:12), thelaw would never have been spoken from Sinai; "for the promise, that he should be theheir of the world, was not to Abraham, or to his seed, through the law, but through therighteousness of faith" (Rom.4:13). Faith justifies, makes righteous; if the people had hadAbraham's faith, they would have had the righteousness that he had; and then there wouldhave been no occasion for the entering of the law, which was "spoken because of transgression." The law would have been in their hearts, and they would not have neededto be awakened by its thunders to a sense of their condition. God never expected, anddoes not now expect, that any person can get righteousness by the law proclaimed from




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Sinai; and everything connected with Sinai shows it. Yet the law is truth, and must bekept. God delivered the people from Egypt, "that they might observe His statutes, andkeep His laws." Ps.105:45. We do not get life by keeping the commandments, but Godgives us life in order that we may keep them.

The Two Covenants Parallel.Note the statement which the apostle makes when speaking of the two women, Hagar andSarah: "These are the two covenants." So then the two covenants existed in everyessential particular in the days of Abraham. Even so they do to-day; for the Scripture saysnow as well as then, "Cast out the bondwoman and her son." We see then that the twocovenants are not matters of time, but of condition. Let no one flatter himself that he cannot be under the old covenant, because the time for that is passed. The time for that ispassed only in the sense that "the time past of our life may suffice us to have wrought thewill of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revelings,banquetings, and abominable idolatries." 1Pet.4:3.

Difference Between the Two.

The difference is just the difference between a freewoman and a slave. Hagar's children,no matter how many she might have had, would have been slaves, while those of Sarahwould necessarily be free.

So the covenant from Sinai holds all who adhere to it in bondage "under the law;" whilethe covenant from above gives freedom, not freedom from obedience to the law, butfreedom from disobedience to it. The freedom is not found away from the law, but in thelaw. Christ redeems from the curse, which is the transgression of the law. He redeems us

from the curse, that the blessing may come on us; and the blessing is obedience to thelaw. "Blessed are the undefiled in the way, who walk in the law of the Lord." Ps.119:1.This blessedness is freedom. "I will walk at liberty; for I seek Thy precepts." Ps.119:45.

The difference between the two covenants may be put briefly thus: In the covenant fromSinai we ourselves have to do with the law alone, while in the covenant from above, wehave the law in Christ. In the first instance it is death to us, since the law is sharper thanany two-edged sword, and we are not able to handle it without fatal results; but in thesecond instance we have the law "in the hand of a Mediator." In the one case it is whatwe can do; in the other case it is what the Spirit of God can do. Bear in mind that there isnot the slightest question in the whole Epistle to the Galatians as to whether or not the

law should be kept. The only question is, How shall it be done? Is it to be our own doing,so that the reward shall not be of grace but of debt? or is it to be God working in us bothto will and to do of His good pleasure?

Mount Sinai and Mount Zion.

"This Agar is Mount Sinai in Arabia, and answereth to Jerusalem which now is, and is inbondage with her children. But Jerusalem which is above is free, which is the mother of




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us all." As there are the two covenants, so there are two cities to which they pertain.Jerusalem which now is pertains to the old covenant--to Mount Sinai. It will never befree, but will be replaced by the city of God, the heavenly Jerusalem, "which comethdown out of heaven." Rev.3:12; 21:1-5. It is the city for which Abraham looked, the "citywhich hath foundations, whose builder and maker is God." Heb.11:10; Rev.21:14. There

are many who build great hopes--all their hope--on Jerusalem which now is. For such theveil remaineth "untaken away in the reading of the old testament." 2Cor.3:14. They are inreality looking to Mount Sinai and the old covenant for salvation, and it is not to be foundthere. "For ye are not come unto the mount that might be touched, and that burned withfire, nor unto blackness, and darkness, and tempest, and the sound of a trumpet, and thevoice of words; which voice they that heard entreated that the word should not be spokento them any more (for they could not endure that which was commanded, And if so muchas a beast touch the mountain, it shall be stoned, or thrust through with a dart; and soterrible was the sight, that Moses said, I exceedingly fear and quake); but ye are comeunto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to aninnumerable company of angels, to the general assembly and church of the first-born,

which are written in heaven, and to God the Judge of all, and to the spirits of just menmade perfect, and to Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel." Heb.12:18-24.

Whoever looks to the present Jerusalem for blessings, is looking to the old covenant, toMount Sinai, to bondage; whoever worships with his face toward the New Jerusalem, andwho expects blessings only from it, is looking to the new covenant, to Mount Zion, tofreedom; for "Jerusalem which is above is free." From what is it free?--Free from sin; andsince it is our mother, it begets us anew, so that we also become free from sin. Free fromthe law?--Yes, certainly, for the law has no condemnation for them who are in ChristJesus.

But do not let anybody deceive you with vain words, telling you that you may nowtrample God's law underfoot,--that law which He Himself proclaimed in such awfulmajesty from Sinai. Coming to Mount Sion,--to Jesus, the Mediator of the new covenant,and to the blood of sprinkling,--we become free from sin,--from transgression of the law.The basis of God's throne in Zion is His law. From the throne proceed the same"lightnings and thunderings and voices" (Rev.4:5; 11:19) as from Sinai, because theselfsame law is there. But it is "the throne of grace," and, therefore, in spite of thethunders, we come to it boldly, assured that from God, the Judge of all, who sits upon themercy-seat, we shall obtain mercy. Nay, more, we shall also find grace to help in time of need,--grace to help us in the hour of temptation to sin,--for out of the midst of the throne,from the slain Lamb (Rev.5:6), flows the river of water of life, bringing to us from theheart of Christ "the law of the Spirit of life." We drink of it, we bathe in it, and we findcleansing from all sin.

"Why didn't the Lord bring the people directly to Mount Zion then, where they could findthe law as life, and not to Mount Sinai, where it was only death?"




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That is a very natural question, and one that is easily answered. It was because of theirunbelief. When God brought Israel out of Egypt, it was His purpose to bring them toMount Zion as directly as they could go. When they had crossed the Red Sea, they sangan inspired song, of which this was a part: "Thou in Thy mercy hast led forth the peoplewhich Thou hast redeemed; Thou hast guided them in Thy strength unto Thy holy

habitation." "Thou shalt bring them in, and plant them in the mountain of Thineinheritance, in the place, O Lord, which Thou hast made for Thee to dwell in, in thesanctuary, O Lord, which Thy hands have established." Ex.15:13,17. If they hadcontinued singing, they would very soon have come to Zion; for the redeemed of theLord "come with singing unto Zion," and everlasting joy is upon their heads. Is.35:10;51:11. The dividing of the Red Sea was the proof of this. See verse 10. But they soonforgot the Lord, and murmured in unbelief. Therefore "the law was added because of transgressions." It was their own fault--the result of their sinful unbelief--that they cameto Mount Sinai instead of to Mount Zion.

Nevertheless, God did not leave Himself without witness of His faithfulness. At Mount

Sinai the law was in the hand of the same Mediator, Jesus, to whom we come when wecome to Zion; and from the Rock in Horeb, which is Sinai, flowed the living stream, thewater of life from the heart of Christ. Ex.17:6; 1Cor.10:4. There they had not merely thepicture, but the reality, of Mount Zion. Every soul whose heart there turned to the Lord,would have beheld His unveiled glory, even as Moses did, and, being transformed by it,would have found the ministration of righteousness, instead of the ministration of condemnation. "His mercy endureth forever;" and even upon the clouds of wrath fromwhich proceed the thunders and lightnings of the law, shines the glorious face of the Sunof Righteousness, and forms the bow of promise.

"The Son Abideth Ever."

"Cast out the bondwoman and her son; for the son of the bondwoman shall not be heirwith the son of the freewoman." "The bond-servant abideth not in the house forever; theson abideth forever." John 8:35, R.V. Here is comfort for every soul. You are a sinner, or,at best, "trying to be a Christian," and you tremble with terror at these words, as yourealize that you are in bondage,--that sin has a hold upon you, and you are bound by thecords of evil habits. Ah, you must learn not to be afraid when the Lord speaks, for Hespeaks peace, even though it be with a voice of thunder! The more majestic the voice, thegreater the peace that He gives. Take courage! The son of the bondwoman is the fleshand its works. "Flesh and blood can not inherit the kingdom of God; neither dothcorruption inherit incorruption." But God says, "Cast out the bondwoman and her son,"

and if you are willing that His will shall be done in you as it is done in heaven, He willsee that the flesh and its works are cast out from you, and you will be "delivered from thebondage of corruption into the glorious liberty of the children of God." That commandwhich so frightened you is simply the voice commanding the evil spirit to depart, and tocome no more into you. It speaks to you victory over every sin. Receive Christ by faith,and you have the power to become the son of God, heir of a kingdom which can not bemoved, but which, with all its people, abideth forever.




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"Stand Fast, Therefore."

Where shall we stand?--"In the liberty wherewith Christ hath made us free." And whatfreedom is that?--It is the freedom of Christ Himself, whose delight was in the law of theLord, because it was in His heart. Ps.40:8. "The law of the Spirit of life in Christ Jesus

hath made me free from the law of sin and death." Rom.8:2. We stand only by faith.

In this freedom there is no trace of bondage. It is perfect liberty. It is liberty of soul,liberty of thought, as well as liberty of action. It is not that we are simply given the abilityto keep the law, but we are given the mind that finds delight in doing it. It is not that wecomply with the law because we see no other way of escape from punishment; that wouldbe galling bondage. It is from such bondage that God's covenant releases us. No; thepromise of God, when accepted, puts the mind of the Spirit into us, so that we find thehighest pleasure in obedience to all the precepts of God's Word. The soul is as free as abird soaring above the mountain-tops. It is the glorious liberty of the children of God,who have the full range of "the breadth, and length, and depth, and height" of God's

universe. It is the liberty of those who do not have to be watched, but who can be trustedanywhere, since their every step is but the movement of God's own holy law. Why becontent with bondage, when such limitless freedom is yours? The prison doors are open;walk out into God's freedom.

"Out of my shamefulfailure and loss,

Jesus, I come. Jesus, I come.Into the glorious gain of Thy cross,

Jesus, I come to Thee.Out of earth's sorrows, into Thy balm,

Out of life's storm, and into Thy calm,Out of distress to jubilant psalm,Jesus, I come to Thee.

"Out of unrest andarrogant pride,

Jesus, I come. Jesus, I come.Into Thy blessed will to abide,

Jesus, I come to Thee.Out of myself to dwell in Thy love,Out of despair into raptures above,

Upward for aye on wings like a dove,

Jesus, I come to Thee."




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The Spirit's Power Over the Flesh

WITH freedom did Christ set us free; stand fast therefore, and be not entangled again in ayoke of bondage.

"Behold, I Paul say unto you, that, if ye receive circumcision, Christ will profit younothing. Yea, I testify again to every man that receiveth circumcision, that he is a debtorto do the whole law. Ye are severed from Christ, ye who would be justified by the law; yeare fallen away from grace. For we through the Spirit by faith wait for the hope of righteousness. For in Christ Jesus neither circumcision availeth anything, noruncircumcision; but faith working through love. Ye were running well; who did hinderyou that ye should not obey the truth? This persuasion came not of him that calleth you.A little leaven leaveneth the whole lump. I have confidence to you-ward in the Lord, thatye will be none otherwise minded; but he that troubleth you shall bear his judgment,whosoever he be. But I, brethren, if I still preach circumcision, why am I still persecuted?

then hath the stumbling-block of the cross been done away. I would that they whichunsettle you would even cut themselves off.

"For ye, brethren, were called for freedom; only use not your freedom for an occasion tothe flesh, but through love be servants one to another. For the whole law is fulfilled inone word, even in this: Thou shalt love thy neighbor as thyself. But if ye bite and devourone another, take heed that ye be not consumed one of another.

"But I say, Walk by the Spirit, and ye shall not fulfil the lust of the flesh. For the fleshlusteth against the Spirit, and the Spirit against the flesh; for these are contrary the one tothe other; that ye may not do the things that ye would. But if ye are led by the Spirit, ye

are not under the law. Now the works of the flesh are manifest, which are these,fornication, uncleanness, lasciviousness, idolatry, sorcery, enmities, strife, jealousies,wraths, factions, divisions, heresies, envyings, drunkenness, revelings, and such like; of the which I forewarn you, even as I did forewarn you, that they which practice suchthings shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace,long-suffering, kindness, goodness, faithfulness, meekness, temperance; against suchthere is no law. And they that are of Christ Jesus have crucified the flesh with thepassions and the lusts thereof.

"If we live by the Spirit, by the Spirit let us also walk. Let us not be vainglorious,provoking one another, envying one another." Galatians 5, R.V.

The connection between the fourth and fifth chapters of Galatians is closer than betweenany other two, so much so that it is difficult to see how anybody could ever have hit uponthe idea of making a chapter division. One can not possibly close his reading of the fourthchapter with the thirty-first verse, but must take in the first verse of the fifth chapter, aswe have done. But we have not by any means learned all from that verse that we may,and we therefore dwell upon it longer.




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The Freedom That Christ Gives.

When Christ was manifest in the flesh, His work was to proclaim "deliverance to thecaptives," and "to set at liberty them that are bruised." The miracles that He performedwere practical illustrations of this work, and one of the most striking may well be

considered at this stage of our study.

"And He was teaching in one of the synagogues on the Sabbath. And, behold, there was awoman which had a spirit of infirmity eighteen years, and was bowed together, and couldin nowise lift up herself. And when Jesus saw her, He called her to Him, and said untoher, Woman, thou art loosed from thine infirmity. And He laid His hands on her; andimmediately she was made straight, and glorified God." Luke 13:10-13.

Then when the hypocritical ruler of the synagogue complained because Jesus did thismiracle on the Sabbath, He referred to how each one would loose his ox or ass from thestall, and lead him to water, and then said:--

"And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo,these eighteen years, be loosed from this bond on the Sabbath day?"

Two features in this case are worthy of special note: The woman was bound by Satan,and she had a spirit of infirmity, or absence of strength.

Now note how accurately this describes our condition before we meet Christ.

1 . We are bound by Satan, "taken captive by him at his will." "Every one that committethsin is the bond-servant of sin" (John 8:34), and "he that committeth sin is of the devil"

(1Joh.3:8). "His own iniquities shall take the wicked himself, and he shall be holden withthe cords of his sins." Prov.5:22. Sin is the cord with which Satan binds us.

2. We have a spirit of infirmity, and can in nowise lift ourselves up, or free ourselvesfrom the chains that bind us. It was when we were "without strength" that Christ died forus. Rom.5:6. Now these two words, "without strength," are translated from the very sameword that is rendered "infirmity" in the account of the woman whom Jesus healed. Shewas "without strength." To be without strength means to have no strength at all. That isour condition.

What Jesus Does for Us.

What now does Jesus do for us?--He takes the weakness, and gives us in return Hisstrength. "We have not an High Priest which can not be touched with the feeling of ourinfirmities." Heb.4:15. "Himself took our infirmities, and bare our sicknesses." Matt.8:17.He becomes all that we are, in order that we may become all that He is. He was "bornunder the law, to redeem them that were under the law." He hath delivered us from thecurse, being made a curse for us, that the blessing might come to us. Although He knew




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no sin, He was made to be sin for us, "that we might be made the righteousness of God inHim." 2Cor.5:21.

Why He Does It.

Why did Jesus make that woman free from her infirmity?--In order that she might walk atliberty. Certainly it was not in order that she might continue of her own free will to dothat which before she was obliged to do. And why does He make us free from sin?--Inorder that we may live free from sin. On account of the weakness of our flesh, we areunable to do the righteousness of the law; therefore Christ, who is come in the flesh, andwho has power over all flesh, strengthens us with might by His Spirit in the inner man,that the righteousness of the law may be fulfilled in us, who walk not after the flesh, butafter the Spirit. We can not tell how He does it; He alone knows how it is done, becauseHe alone has the power; but we may know the reality of it.

Present Freedom.

Pay special attention to the words of Jesus to the woman, uttered while she was yet bounddown, and unable to lift herself up: "Thou art loosed from thine infirmity." "Thou artloosed," present tense. That is just what He says to us. To every captive He hasproclaimed deliverance. The woman "could in nowise lift up herself;" yet at the word of Christ she at once stood erect. She could not do it, yet she did. The things that areimpossible for men are possible for God. "The Lord upholdeth all that fall, and raiseth upall those that be bowed down." Ps.145:14. Faith does not make facts; it only lays hold of them. There is not a single soul that is bowed down with the weight of sin which Satanhath bound on him, whom Christ does not lift up. Freedom is his; he has only to make useof it. Let the message be sounded far and wide. Let every soul hear it, that Christ has

given deliverance to every captive. Thousands will rejoice at the news.

Christ came to restore that which was lost; He redeems us from the curse; He hathredeemed us; therefore the liberty wherewith He makes us free is the liberty that existedbefore the curse came. Man was made a king. It was not merely the one individual firstcreated who was made king, but all mankind. "In the day that God created man, in thelikeness of God made He him; male and female created He them; and blessed them, andcalled their name Adam," that is, man. Gen.5:1,2. "And God said, Let us make man inour image, after our likeness; and let them have dominion over the fish of the sea, andover the fowl of the air, and over the cattle, and over all the earth, and over everycreeping thing that creepeth upon the earth. So God created man in His own image, in the

image of God created He him; male and female created He them. And God blessed them,and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it;and have dominion," etc. The dominion, we see, was given to every human being, maleand female.

This dominion was universal. When God made man, He "put all things in subjectionunder his feet. For in that He put all in subjection under him, He left nothing that is notput under him." Heb.2:8. The dominion was not confined to this planet; for when God




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crowned man with glory and honor, He set him over the works of His hands (Heb.2:7),and we read, "Thou, Lord, in the beginning hast laid the foundation of the earth; and theheavens are the works of Thine hands" (Heb.1:10). This shows how free man was beforethe curse came; for it is self-evident that a ruler must have absolute freedom, at least asfar as his dominion extends, else he is not ruler.

It is true that now we do not see all things put under man; "but we behold Him who hathbeen made a little lower than the angels, even Jesus, because of the suffering of deathcrowned with glory and honor, that by the grace of God He should taste death for everyman" (Heb.2:9, R.V.), and thus redeem every man from the curse of the lost dominion."Crowned with glory and honor." A crown implies kingship, and Christ's crown is thatwhich man had when he was set over the works of God's hands. Accordingly, Christ (asman, mind you, in the flesh), just as He was about to ascend to heaven after theresurrection, said: "All power is given unto Me in heaven and in earth. Go ye therefore."Matt.28:18,19. This indicates that the same power is given to us in Him; and this is madecertain by the inspired prayer that we might know the exceeding greatness of God's

power in us who believe, "according to the working of His mighty power, which Hewrought in Christ, when He raised Him from the dead, and set Him at His own right handin the heavenly places, far above all principality, and power, and might, and dominion,and every name that is named, not only in this world, but also in that which is to come;and hath put all things under His feet;" and this prayer is followed by the statement thatGod has made us alive in Christ, and "raised us up together, and made us sit together inheavenly places in Christ Jesus." Eph.1:18-22; 2:1-6.

Christ has tasted death for us as man, and through the cross has redeemed us from thecurse. If we are crucified with Him, we are also risen with Him, and made to sit togetherwith Him in the heavenly places, with all things under our feet. If we do not know this, it

is only because we have not allowed the Spirit to reveal it to us. The eyes of our heartneed to be enlightened by the Spirit, that we may know what is "the hope of His calling,and what the riches of the glory of His inheritance in the saints." The exhortation to thosewho are dead and risen with Christ is, "Let not sin therefore reign in your mortal body,that ye should obey it in the lusts thereof." Rom.6:12. That shows that we are masters.We have authority over sin, that it shall have no dominion over us.

We have redemption through the blood of Christ, even the forgiveness of sin (Eph.1:7);and when He "washed us from our sins in His own blood," He "made us kings and priestsunto God and His Father." Rev.1:5,6. Glorious dominion! Glorious freedom! Freedomfrom the power of the curse, even while surrounded by it; freedom from "this present evilworld,"--the lust of the flesh, the lust of the eyes, and the pride of life! The freedom of theuniverse (power in heaven and on earth), so that neither "the prince of the power of theair" nor the "rulers of the darkness of this world" can have any dominion over us! It is thefreedom and authority that Christ had when He said, "Get thee hence, Satan." And thedevil immediately left Him. It is authority "over all the power of the enemy." Luke 10:19.It is such freedom that nothing in heaven or earth can coerce us, to make us do anythingagainst our will. God will not attempt it, for we hold our freedom from Him; and no oneelse can do it. It is power over the elements, so that they will serve us, instead of




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controlling us. We shall learn to recognize Christ and His cross in everything, so that thecurse will be powerless over us, and our minds and bodies will not be subject to everychange in the weather. Our health will spring forth speedily; for the life of Jesus will bemanifest in our mortal flesh. Such glorious liberty no tongue or pen can describe. Believein it as the Holy Spirit makes it known, accept it, and stand fast in it; yea, stand fast!

"Stand Fast."

"By the word of the Lord were the heavens made; and all the host of them by the breathof His mouth." "He spake, and it was done; He commanded, and it stood fast." Ps.33:6,9.The same word that created the starry host, speaks to us, "Stand fast!" It is not acommand that leaves us as helpless as before, but one which carries the performance of the act with it. Recall the cases of the lame men who were healed. John 5:5-9; Acts 3:2-8;14:8-10. The command does the thing commanded. The heavens did not createthemselves, but were brought into existence by the word of the Lord. Then let them beyour teachers. "Lift up your eyes on high, and see who hath created these, that bringeth

out their host by number; He calleth them all by name; by the greatness of His might, andfor that He is strong in power, not one is lacking." Is.40:26, R.V. "He giveth power to thefaint; and to them that have no might He increaseth strength." Is.40:29. Listen to thewords, "Stand fast!"

A Question of Profit.

"If ye receive circumcision, Christ will profit you nothing." It should be understood thatmuch more is involved than the mere rite of circumcision. The proof of this is found inthe fact that this Epistle, which has so much to say about circumcision, has beenpreserved by the Lord for us, and contains the Gospel message for all time; yet

circumcision as a rite is not a burning, living question now. Nobody is seeking to haveChristians submit to the rite of circumcision in the flesh.

The question under consideration is how to obtain righteousness--salvation from sin--andthe inheritance of righteousness. The fact is that it can be obtained only by faith--byreceiving Christ into the heart, and allowing Him to live His life in us. Abraham had thisrighteousness of God by faith of Jesus Christ, and God gave Him circumcision as a signof that fact. It had a peculiar significance to Abraham, serving continually to remind himof his failure, when he tried, by means of the flesh, to fulfil God's promise. The record of it serves the same purpose for us. It signifies that "the flesh profiteth nothing," and is not,therefore, to be depended on. The mere fact of being circumcised did not make Christ of

no avail, for Paul was himself circumcised, and as a matter of expediency he hadTimothy circumcised. Acts 16:1-3. But Paul did not count his circumcision nor any otherexternal thing of any value (Phil.3:4-7), and when it was proposed to circumcise Titus, asa thing necessary to salvation, he would not allow it (Gal.2:3-5).

That which was to be only the sign of an already-existing fact, was taken by subsequentgenerations as the means of establishing the fact. Circumcision, therefore, stands in thisEpistle as the representative of all kinds of work done by men with a view of obtaining




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righteousness. Outward circumcision, in the flesh, which was what Judaizing teacherswere seeking to impose on believers from among the Gentiles as the great means of salvation (see Acts 15:1), stands for the works of the flesh, as opposed to the Spirit.

Now the truth is stated that if a person does anything with the expectation of being saved

by it, that is, of getting salvation by his own work, Christ profits him nothing. If Christ benot accepted as a complete Redeemer, He is not accepted at all. That is to say, if Christ benot accepted for what He is, He is rejected. He can not be other than what He is. Christ isnot divided; and He does not share with any other person or thing the honor of beingSaviour. Therefore it is easy to see that if any one were circumcised with a view toreceiving salvation thereby, that would show absence of faith in Christ as the all-sufficient and only Saviour of mankind.

God gave circumcision as a sign of faith in Christ; the Jews perverted it into a substitutefor faith. So when a Jew boasted in his circumcision, he was boasting of his ownrighteousness. This is shown by verse 4: "Christ is become of no effect unto you,

whosoever of you are justified by the law; ye are fallen from grace." This is nodisparagement of the law, but of man's ability to keep the law. It is the glory of the lawthat it is so holy, and its requirements are so great, that no man is able to attain to theperfection of it. Only in Christ is the righteousness of the law ours; and true circumcisionis to worship God in Spirit, to rejoice in Christ Jesus, and to put no confidence in theflesh. Phil.3:3.

In Debt to the Law.

"I testify again to every man that is circumcised, that he is a debtor to do the whole law."

"There!" exclaims some one, "that shows that the law is a thing to be avoided; for Paulsays that those who are circumcised have got to do the whole law; and he warns them notto be circumcised."

Not quite so hasty, my friend. Stick a little more closely to the text. Read it again, andyou will see that the bad thing is not the law, nor the doing of the law, but that the thingto be avoided is being a debtor to the law. Is there not a vast difference? It is a good thingto have food to eat and clothes to wear, but it is a sorrowful thing to be in debt for thesenecessary things. Sadder yet is it to be in debt for them, and yet to lack them.

A debtor is one who owes something. He who is in debt to the law, owes what the law

demands, namely, righteousness. Therefore, whoever is in debt to the law is under thecurse; for it is written, "Cursed is every one that continueth not in all things that arewritten in the book of the law to do them." So to attempt to get righteousness by anyother means than by faith in Christ is to incur the curse of eternal debt. He is eternally indebt, for he has nothing wherewith to pay; yet the fact that he is in debt to the law,--debtor to do the whole law,--shows that he ought to do it all. How shall he do it?--"This isthe work of God, that ye believe on Him whom He hath sent." John 6:29. Let him ceasetrusting in himself, and receive and confess Christ in his flesh, and then the righteousness




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of the law will be fulfilled in him, because he will not walk after the flesh, but after theSpirit.

"The Hope of Righteousness by Faith."

"For we through the Spirit wait for the hope of righteousness by faith." Don't pass thisverse by without reading it more than once, or you will think that it says something that itdoes not say. And as you read it, think of what you have already learned about thepromise of the Spirit.

Don't imagine that this verse teaches that, having the Spirit, we must wait forrighteousness. Not by any means; the Spirit brings righteousness. "The Spirit is lifebecause of righteousness." Rom.8:10. When He is come, He will convince the world of sin and of righteousness. John 16:8. Whoever, therefore, receives the Spirit, has theconviction of sin, and has also the righteousness which the Spirit shows him that he lacks,and which the Spirit alone can bring.

What is the righteousness which the Spirit brings?--It is the righteousness of the law; thiswe know, "for we know that the law is spiritual." Rom.7:14.

What, then, about the "hope of righteousness," for which we wait through the Spirit?Notice that it does not say that we through the Spirit hope for righteousness, but that wewait for the hope of righteousness by faith, that is, the hope which the possession of righteousness brings. Let us briefly go over this matter in detail. It will not take long, forwe have already studied it, and all that we have to do is to refresh our minds.

1.The Spirit of God is "the Holy Spirit of promise." Not the Spirit promised, but the Spirit

the possession of whom insures to us the promise of God. 2.That which God haspromised to us, as children of Abraham, is an inheritance. The Holy Spirit is the earnestor pledge of this inheritance, until the purchased possession is redeemed and bestowedupon us. Eph.1:13,14. 3.This inheritance that is promised is the new heavens and the newearth, "wherein dwelleth righteousness." 2Pet.3:13. 4.The Spirit brings righteousness; forthe Spirit is Christ's representative, the means by which Christ Himself, who is ourrighteousness, comes to dwell in our hearts. John 14:16-18. 5.Therefore the hope whichthe Spirit brings is the hope which the possession of righteousness brings, namely, thehope of an inheritance in the kingdom of God, the earth made new. 6.The righteousnesswhich the Spirit brings to us is the righteousness of the law of God, which by the Spirit iswritten in our hearts, instead of on tables of stone. Rom.2:29; 2Cor.3:3. 7.The sum of the

whole matter, therefore, is this, that if we will wholly distrust ourselves, and willacknowledge that in us there dwelleth no good thing, and that consequently no good thingcan come from us; and so, instead of thinking ourselves so powerful that we can do thelaw, will allow the Holy Spirit to fill us, that thus we may be filled with the righteousnessof the law, we shall have living hope dwelling in us. The hope of the Spirit--the hope of righteousness by faith--has no element of uncertainty in it; it is positive assurance. But innothing else is there any hope. He who has not "the righteousness which is of God byfaith," has no hope whatever. Only Christ in us is "the hope of glory."




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No Power Except in Faith.

"For in Jesus Christ neither circumcision availeth anything, nor uncircumcision; but faithwhich worketh by love." The word here rendered "availeth" is the same word that isrendered "able" in Luke 13:24; Acts 15:10; 6:10. In Phil.4:13 it is rendered "can do." The

statement, therefore, amounts to this: Circumcision is not able to do anything, neither isuncircumcision; but faith alone, which works by love, can do anything. This faith whichworks by love is found only in Christ Jesus.

But what is it that there is talk about doing?--Nothing else than the law of God. No mancan do it, whatever his state or condition. The uncircumcised man has no power to keepthe law, and circumcision has no power to enable him to do it. One may boast of hiscircumcision, and another may boast of his uncircumcision, but both are alike vain. Bythe law of faith boasting is excluded (Rom.3:27); for since the faith of Christ alone cankeep the righteousness of the law, there is no chance for us to tell what we have done.

"All to Christ I owe."

Hindered.

The Galatian brethren had started well, for they had "begun in the Spirit;" but somebodyhad hindered them in the way. The question is, "Who did hinder you that ye should notobey the truth?" God's law is the truth (Ps.119:142), and the Galatian brethren had startedout to obey it; they had succeeded in the beginning, but later on had been hindered intheir progress. Why?--"Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumbling-stone." Christ is the way, and the truth, andthe life, and there is no stumbling in Him. He is made unto us righteousness; the

perfection of the law is in Him, for His life is the law.

"The Offense of the Cross."

The cross is and always has been a symbol of disgrace. To be crucified was to besubjected to the most ignominious death known. The apostle said that if he preachedcircumcision, that is, righteousness by works, the offense of the cross would cease. Theoffense of the cross is that it is a confession of human frailty and sin, and of inability todo any good thing. To take the cross of Christ means to depend solely on Him foreverything, and this is the abasement of all human pride. Men love to fancy themselvesindependent. They have no objection to any goodness that they themselves can do. One

might preach "morality" to a band of robbers, or to any heathen, and it would be wellreceived, so long as they were exhorted to get it by their own efforts. Indeed, they wouldfeel flattered, rather than otherwise, for such preaching would imply that they werealready righteous in themselves. But let the cross be preached; let it be made known thatin man dwelleth no good thing, and that all must be received as a gift, and straightwaysomebody is offended.




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Liberty to Serve, Not to Sin.

"For, brethren, ye have been called unto liberty; only use not liberty for an occasion tothe flesh; but by love serve one another." The two preceding chapters tell about bondage,imprisonment. Before faith comes, we are shut up under sin, debtors to the law. The faith

of Christ sets us free, but as we are set at liberty, the admonition is given us, "Go, and sinno more." We have been set at liberty from sin, not at liberty to sin. How many make amistake here! Many sincere people imagine that in Christ we are at liberty to ignore thelaw, and to set it at defiance, forgetting that the transgression of the law is sin. 1Joh.3:4.To serve the flesh is to commit sin, "because the carnal mind is enmity against God; for itis not subject to the law of God, neither indeed can be." Rom.8:7. So when the apostleexhorts us not to use our liberty for an occasion of the flesh, he simply warns us not tomisuse the liberty which Christ gives us, and to bring ourselves into bondage again bytransgressing the law. Instead of this, we should by love serve one another; for love is thefulfilling of the law.

Recall what has been said in this chapter concerning the liberty wherewith Christ makesus free. He gives us the liberty of the first dominion. But remember that God gave thedominion to mankind, and that in Christ all are made kings. This shows that the onlyhuman being over whom any Christian has the right to rule is himself. The great man inChrist's kingdom is he who rules his own spirit. As kings, our subjects are found in thelower orders of created beings, in the elements, and in our own flesh, but not in ourfellow-men. We are to serve them. We are to have in us the mind that was in Christ whileHe was still in the royal court in heaven, "in the form of God," which led Him to take"the form of a servant." Phil.2:5-7. He did not change His nature in coming to this earth,but only His form; therefore, as Anointed King in Zion, He was a servant. This is furtherseen by the fact that He washed the feet of the disciples, with full consciousness of the

fact that He was their Master and Lord, and that He came from God and went to God.John 13:3-13. Moreover, when all the redeemed saints appear in glory, Christ Himself "shall gird Himself, and make them to sit down to meat, and will come forth and servethem." Luke 12:37. The greatest freedom is found in service--in service rendered to ourfellows in the name of Jesus. He who does the greatest service--not greatest as menreckon, but what they would call lowest--is the greatest. This we learn from Christ, whois King of kings and Lord of lords, because He is servant of all, performing service thatnobody else would or could do. God's servants are all kings.

Love Fulfills the Law.

Love is not a substitute for the keeping of the law, but is the perfection of it. Just here itwould be well to read 1Cor.13. "Love worketh no ill to his neighbor; therefore love is thefulfilling of the law." Rom.13:10. "If any man say, I love God, and hateth his brother, heis a liar; for he that loveth not his brother whom he hath seen, how can he love Godwhom he hath not seen?" 1Joh.4:20. If, therefore, a man loves his neighbor it must be thathe loves God. "Love is of God," for "God is love." Therefore love is the life of God. If that life be in us, and be given free course, the law will necessarily be in us, for God's lifeis the law for all creation. That life of love was manifested in the gift of Himself for the




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world. "Hereby perceive we the love of God, because He laid down His life for us; andwe ought to lay down our lives for the brethren."

Love Is Unselfishness.

This follows from the foregoing; for since love means service, and service means thedoing of something for others, it is evident that love takes no thought of itself, and that hewho loves has no thought but of how he may bless others. So we read, "Love sufferethlong, and is kind; love envieth not; love vaunteth not itself, is not puffed up, doth notbehave itself unseemly, seeketh not its own, is not provoked, taketh not account of evil."1Cor.13:4,5, R.V.

It is just on this vital point that everybody in the world is making or has made a mistake.Happy are they who have found out their mistake, and have come to the understandingand practice of true love. "Love seeketh not her own." Therefore self-love is not love atall, in the right sense of the word. It is only a base counterfeit. Yet the most of that which

in the world is called love, is not really love for another, but is love of self. Even thatwhich should be the highest form of love known on earth, the love which is used by theLord as a representation of His love for His people,--the love of husband and wife,--ismore often selfishness than real love. Leaving out of the question, as unworthy of notice,marriages that are formed for the purpose of gaining wealth or position in society, it is afact, which all will recognize when their attention is called to it, that in nearly every casethe parties to a marriage are thinking more of their own individual happiness than of thehappiness of the other. Of course this condition of things exists in varying degrees, and inproportion as real, unselfish love exists, is there real happiness; for it is a lesson that theworld is slow to learn, that true happiness is found only when one ceases to seek for it,and sets about making it for others.

"Love Never Faileth."

Here again is a test which shows that much that is called love is not love. Love neverceases. The statement is absolute, never. There is no exception, and no allowance madefor circumstances. Love is not affected by circumstances. We often hear about one's lovegrowing cold, but that is something that can never happen. Love is always warm, alwaysflowing; nothing can freeze the fountain of love. Love is absolutely endless andunchangeable, simply because it is the life of God. There is no other love than the love of God, therefore the only possibility for true love to be manifested among mankind is forthe love of God to be shed abroad in the heart by the Holy Spirit.

Why Love?

Sometimes when a declaration of love is made, the loved one asks, "Why do you loveme?" Just as if anybody could give a reason for love! Love is its own reason. If the lovercan tell just why he loves another, then that very answer shows that he does not reallylove. Whatever object he names as a reason for love, may sometime cease to exist, andthen his supposed love ceases to exist; but "love never faileth." Therefore love can not




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depend upon circumstances. So the only answer that can be given to the question as towhy one loves, is "because," because of love. Love loves, simply because it is love. Loveis the quality of the individual who loves, and he loves because he has love, irrespectiveof the character of the object. The truth of this is seen when we go back to God, theFountain of love. He is love; love is His life; but no explanation of His existence can be

given. The highest human conception of love is to love because we are loved, or becausethe object of our love is lovable. But God loves the unlovely, and those who hate Him."We also were aforetime foolish, disobedient, deceived, serving divers lusts andpleasures, living in malice and envy, hateful, hating one another. But when the kindnessof God our Saviour, and His love toward man, appeared, not by works done inrighteousness, which we did ourselves, but according to His mercy He saved us." Titus3:3,4, R.V. "If ye love them which love you, what reward have ye? do not even thepublicans the same?" "Be ye therefore perfect, even as your Father which is in heaven isperfect." Matt.5:46,48.

Working no Ill.

"Love worketh no ill to his neighbor." The word "neighbor" means whoever dwells near.Love, therefore, extends to everything with which it comes in contact. He who loves mustnecessarily love everybody. It may be objected that love does make distinctions, and thecase of husband and wife, or of any of the members of a family, may be cited. But theobjection does not hold, for the family relation, rightly understood, was instituted in orderthat by a union love might the more effectually be manifested to others. On the principlethat strength is not merely doubled, but increased tenfold, by union, as shown by thestatement that "one shall chase a thousand, and two put ten thousand to flight," unionmultiplies the working value of love. If two persons, each of whom has this unselfishlove to all mankind, unite in love, then their union makes them ten times better able to

serve others. If any one thinks this is too high a standard, let him remember that we areconsidering a very high thing--the highest thing in the universe. We are talking of love,absolute and unqualified, as it comes from heaven, and not that which has been draggedthrough the mire of earth. Poor, frail human beings certainly need the very best.

Since love worketh no ill to his neighbor, it obviously follows that Christian love,--andthere is really no other love, as we have seen,--does not admit of wars and fightings. Nophilosophy can ever make it appear that it does a man any good to kill him. When thesoldiers asked John the Baptist what they should do, as followers of the Lamb of God, towhom he pointed, he replied, "Do violence to no man." Luke 3:14. Those who askedwere "soldiers on service," as we see from the margin of the Revised Version. And the

margin also gives as the alternative rendering of John's answer, "Put no man in fear." Itwould be a very mild war in which this command was followed. If an army werecomposed of Christians,--true followers of Christ,--when they came in contact with theenemy, instead of shooting them, they would find out what they needed, and supply theirwants. "If thine enemy hunger, feed him; if he thirst, give him drink; for in so doing thoushalt heap coals of fire on his head. Be not overcome of evil, but overcome evil withgood." Rom.12:20,21.




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"Take Heed."

"But if ye bite and devour one another, take heed that ye be not consumed one of another." See into what danger the Galatians had run by following evil counsel. Bydeparting from the simplicity of the faith, they were bringing themselves under the curse,

and in danger of hell fire. For "the tongue is a fire, a world of iniquity; so is the tongueamong our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell." Jam.3:6. The tongue has devoured more than thesword, for the sword would never be drawn if it were not for the unruly tongue. No mancan tame it, but God can. He had done it in the case of the Galatians, when their mouthswere filled with blessing and praise; but what a change had again taken place! As theresult of their later instruction, they had descended from blessing to bickering, andinstead of talking to edification, were about to devour one another.

"The Leaven of Malice and Wickedness."

Verses 8 and 9, following the question, "Who did hinder you that ye should not obey thetruth?" manifestly apply here as well as there, since biting and devouring are very strongevidences of not obeying the truth. "This persuasion cometh not of Him that calleth you."God is the God of peace. Of Christ, the Prince of peace, it was said, "He shall not strive"(Matt.12:19); therefore "the servant of the Lord must not strive" (2Tim.2:24). The Gospelof Jesus Christ is "the Gospel of peace." Eph.6:15. When there is bickering and strife inthe church, be sure that the Gospel has been sadly perverted. Let no one flatter himself onhis orthodoxy, or his soundness in the faith, while he has a quarrelsome disposition, orcan be provoked to quarrel. Dissension and strife are the marks of departure from thefaith, if one was ever in it; for, "being justified by faith, we have peace with God throughour Lord Jesus Christ." Rom.5:1. We are not merely at peace with God, but we have

peace with Him--His peace. So this new persuasion, which led to strife and the devouringof one another with the tongue of unholy fire, did not come from God, who had calledthem into the Gospel. Only a step aside often leads to a wide divergence. Two lines of railway may seem to lie parallel, yet insensibly they diverge until they lead in oppositedirections. "A little leaven leaveneth the whole lump." A seemingly "little error," nomatter what it be, has in it the germ of all wickedness. "Whosoever shall keep the wholelaw, and yet offend in one point, he is guilty of all." Jam.2:10. A single false principleadhered to, will wreck the whole life and character. The little foxes spoil the vines.

The Works of the Flesh.

What are the works of the flesh?--Here is a sample list of them: "Adultery, fornication,uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath,strife, seditions, heresies, envyings, murders, drunkenness, revelings." Not a pleasant-sounding list, is it? But it is not all of them, for the apostle adds, "and such like." There isa good deal to think about in this list, taken in connection with the statement that "theywhich do such things shall not inherit the kingdom of God." Compare this list with thatgiven by the Lord in Mark 7:21-23, as the things that come from within, from the heart of man. They are the very life of the natural man. They belong to man by nature. Compare




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both these lists with the list given in Rom.1:28-32, as the things done by the heathen, whodid not like to retain God in their knowledge. They are the things that are done by all whodo not know the Lord.

Then compare these lists of sins with the list given by the apostle Paul in 2Tim.3:1-5, of

things that will be done in the last days by those who even have a form of godliness. Itwill be noticed that all these lists are essentially the same. When men turn from "the truthof the Gospel," which is the power of God unto salvation to every one that believeth, theyinevitably fall under the power of these sins.

"There Is No Difference."

There is only one flesh of man (1Cor.15:39), since all the inhabitants of the earth aredescendants of the one pair--Adam and Eve. "By one man sin entered into the world"(Rom.5:12), so that whatever sin there is in the world is common to all flesh. Therefore itis that in the plan of salvation "there is no difference between the Jew and the Greek; for

the same Lord over all is rich unto all that call upon Him." Rom.10:12. See alsoRom.3:21-24. No person on earth can boast over another, or has any right to despiseanother because of his sinful, degraded condition. The sight or knowledge of low vices inany people, instead of making us feel complacent over our superior morality, ought, onthe contrary, to fill us with sorrow and shame; for it is but a reminder to us of what ourhuman nature is. The works that manifest themselves in that murderer, that drunkard, orthat libertine, are simply the works of our flesh. The flesh of mankind has nothing else inits power but just such works as are described in this chapter.

"And Such Like."

Read again that list of the works of the flesh. Some of them are generally recognized asvery bad, or, at any rate, as not respectable; but others are commonly regarded as venialsins, if not absolute virtues. Notice, however, the words "and such like," which indicatethat all the things here named are identical in character. The Scripture tells us that hatredis murder. "Whosoever hateth his brother is a murderer." 1Joh.3:15. Moreover, anger isalso murder, as shown by the Saviour in Matt.5:21,22. Envy, which is so common, alsocontains murder in it. But who regards emulation as sinful? Isn't emulation encouragedeverywhere? Are not children from their infancy taught to strive to surpass somebodyelse? Is not emulation fostered, not only in schools of all kinds, but also in the home andin the church? In the Sabbath-school, emulation is fostered by the records that are oftenread out. So far from being regarded as sinful in the extreme, it is cultivated. And yet the

Word of God assures us that it is of the same kind as adultery, fornication, murder, anddrunkenness, and that they which do such things shall not inherit the kingdom of God. Isit not a fearful thing?

The love of self, the desire for the supremacy, is the source of all the other sins that arementioned. Out of that have grown innumerable murders; and yet many mothers areunconsciously training their children in that very evil, even while striving to bring themup properly, by saying: "Now see if you can behave better than so and so." "See if you




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can not learn to read or play better than such an one." "See if you can not keep yourclothes looking as nice as that one." All such expressions, which are everyday words inthousands of households, are teaching emulation, setting a false standard. The child is nottaught to distinguish between the right and the wrong, and to love the right, but is simplytrained to appear better than somebody else. That leads to self-deception and Pharisaism,

for all that is thought necessary is to present a better appearance than others, while theheart is corrupt. Those others may not be of very high character, and so the emulator issatisfied, even in this faulty exertion, with simply appearing better than some one who ishimself very bad. Go through the entire list, and study each word carefully. Ah, theabominable works of the flesh are lurking where many least suspect them! They arewherever human flesh is, and are manifest in some form or other wherever the flesh is notcrucified. Sin coucheth at the door.

The Flesh and the Spirit in Conflict.

The flesh and the Spirit of God have nothing in common. They are "contrary the one to

the other," that is, they lie over against each other, like two active foes, each eagerlywatching the opportunity to crush the other. The flesh is corruption; it can not inherit thekingdom of God, because corruption doth not inherit incorruption. 1Cor.15:50. The fleshcan not be converted; it must be destroyed. The carnal (fleshly) mind "is enmity againstGod; for it is not subject to the law of God, neither indeed can be. So then they that are inthe flesh can not please God." Rom.8:7,8. Here is the secret of the backsliding of theGalatians, and of the trouble which so many find in living the Christian life. TheGalatians began in the Spirit, but thought to attain to perfection by the flesh (chapter 3:3),a thing as impossible as to reach the stars by delving in the earth. So many people desireto do right, but, not having definitely and fully yielded to the Spirit, they can not do thethings that they would. The Spirit strives with them, and has partial control, or is at times

quite fully yielded to, and they have a rich experience; then the Spirit is grieved, the fleshasserts itself, and they seem like other persons. They are swayed at times by the mind of the Spirit, and at times by the mind of the flesh (Rom.8:6), and so, being double-minded,they are unstable in all their ways (Jam.1:8). It is a most unsatisfactory position in whichto be.

The Spirit and the Law.

"If ye be led of the Spirit, ye are not under the law." "For we know that the law isspiritual; but I am carnal, sold under sin." Rom.7:14. The flesh and the Spirit are inopposition; but against the fruits of the Spirit there is no law. Gal.5:22,23. Therefore the

law is against the works of the flesh. The carnal mind is "not subject to the law of God."So those who are in the flesh can not please God, but are "under the law." This is anotherclear proof of the fact that to be "under the law" is to be a transgressor of it. "The law isspiritual;" therefore all who are led by the Spirit are in full harmony with the law, and sothey are not under it.

Here again we see that the controversy was not whether or not the law should be kept;that never at that time came into the mind of anybody professing godliness. But the




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Christ's by Crucifixion.

"They that are Christ's have crucified the flesh with the passions and lusts." It is by deaththat we become joined to Christ. As many as are baptized into Christ, have put on Christ(Gal.5:27), and as many as have been baptized into Christ, have been baptized into His

death (Rom.6:3). "Our old man is crucified with Him, that the body of sin might bedestroyed, that henceforth we should not serve sin. For he that is dead is freed from sin."Rom.6:6,7. "I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth inme; and the life which I now live in the flesh I live by the faith of the Son of God, wholoved me, and gave Himself for me." Gal.2:20. This is the experience of every true childof God. "If any man be in Christ, he is a new creature." 2Cor.5:17. He still lives in theflesh, to all outward appearance the same as other men, yet he is in the Spirit, and not inthe flesh. Rom.8:9. He lives in the flesh a life that is not of the flesh, and the flesh has nopower over him, but, so far as its works are concerned, is dead. "The body is deadbecause of sin; but the Spirit is life because of righteousness."

Walking in the Spirit."If we live in the Spirit, let us also walk in the Spirit." Is there any doubt as to whether ornot we live in the Spirit?--Not the slightest, nor is there any implied. Because we live inthe Spirit, we are in duty bound to submit to the Spirit. Only by the Spirit's power--thesame Spirit that in the beginning hovered over the face of the deep and brought order outof chaos--can any person live. "The Spirit of God hath made me, and the breath of theAlmighty hath given me life." Job 33:4. By the same breath were the heavens made.Ps.33:6. The Spirit of God is the life of the universe. The Spirit of God in our nostrils(Job 27:3) keeps us in life. The Spirit is the universal presence of God, in whom "we live,and move, and have our being." We are dependent on the Spirit for life, and therefore

should walk according to, or be guided by, the Spirit. This is our "reasonable service."

What a wondrous possibility is here set forth! To live in the flesh as though the fleshwere spirit. "There is a natural body, and there is a spiritual body." "Howbeit that was notfirst which is spiritual, but that which is natural; and afterwards that which is spiritual."1Cor.15:44,46. The natural body we now have; the spiritual body all the true followers of Christ will receive at the resurrection. See 1Cor.15:42-44,50-53. Yet in this life, in thenatural body, men are to be spiritual,--to live just as they will in the future spiritual body."Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you."Rom.8:9. "The natural man receiveth not the things of the Spirit of God; for they arefoolishness unto him; neither can he know them; because they are spiritually discerned.

But he that is spiritual judgeth all things." 1Cor.2:14,15.

"Except a man be born again [from above], he can not see the kingdom of God." "Thatwhich is born of the flesh is flesh; and that which is born of the Spirit is spirit." John3:3,6. By our natural birth we inherit all the evils enumerated in this fifth chapter of Galatians, "and such like." We are fleshly; corruption rules in us. By the new birth weinherit the fullness of God, being made "partakers of the Divine nature, having escapedthe corruption that is in the world through lust." 2Pet.1:4. "The old man, which is corrupt




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according to the deceitful lusts" (Eph.4:22), is crucified, and "put off," "that the body of sin might be destroyed, that henceforth we should not serve sin" (Rom.6:6). Abiding inthe Spirit, walking in the Spirit, the flesh with its lusts has no more power over us than if we were actually dead and in our graves. It is then the Spirit of God alone that animatesthe body. The Spirit uses the flesh as an instrument of righteousness. The flesh is still

corruptible, still full of lusts, still ready to rebel against the Spirit, but as long as we yieldour wills to God, the Spirit holds the flesh in check. If we waver, if we in our hearts turnback to Egypt, or if we become self-confident, and so relax our dependence on the Spirit,then we build again the things that we destroyed, and again make ourselves transgressors.But this need not be. Christ has "power over all flesh," and He has demonstrated Hisability to live a spiritual life in human flesh.

This is the Word made flesh, God manifest in the flesh. It is the revelation of "the love of Christ, which passeth knowledge, that we might be filled with all the fullness of God."With this Spirit of love and meekness ruling us, we shall not be desirous of vainglory,provoking one another, envying one another. All things will be of God, and this will be

acknowledged, so that none will have any disposition to boast over another.

This Spirit of life in Christ--the life of Christ--is given freely to all. "Whosoever will, lethim take the water of life freely." "For the Life was manifested, and we have seen it, andbear witness, and show unto you that eternal life, which was with the Father, and wasmanifested unto us." "Thanks be unto God for His unspeakable gift."




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The Glory of the Cross

IN the last part of the fifth chapter, and in the sixth, we learn the practical character of theentire Epistle. Hasty readers are likely to think that there is a division in it, and that thelatter part treats of practical, spiritual life, while the first part is devoted to theoreticaldoctrines. This is a great error. No part of the Bible is theory; it is all fact. There is nopart of the Bible that is not spiritual and practical. Moreover, it is all doctrine. Doctrinemeans teaching. Christ's talk to the multitudes on the mount is called doctrine, because"He opened His mouth and taught them." Some people express a sort of contempt fordoctrine; they speak slightingly of it, as though it belonged to the realm of abstrusetheology, and not to practical, every-day life. Such ones unconsciously do dishonor to thepreaching of Christ, which was nothing else but doctrine. That is to say, He always taughtthe people. All true doctrine is intensely practical; it is given to men for no other purposethan to be practiced.

Sermonizing Not Doctrine.

People are led into this error by a wrong use of words. That which they call doctrine, andwhich they speak of as impractical, is not doctrine, but sermonizing. That is impractical,and has no place in the Gospel. No preacher of the Gospel ever "delivers a sermon." If hedoes, it is because he chooses for a time to do something else besides preach the Gospel.Christ never delivered a sermon. Instead of that, He gave the people doctrine; that is tosay, He taught them. He was "a Teacher sent from God." So the Gospel is all doctrine; itis instruction in the life of Christ.

The object of this Epistle is clearly seen in this closing portion. It is not to furnish groundfor controversy, but to silence it by leading the readers to submit themselves to the Spirit,whose fruits are love, joy, peace, long-suffering, gentleness, goodness. Its purpose is toreclaim those who are sinning against God by "trying to serve" Him in their "own weak way," and to lead them to serve indeed "in newness of Spirit." All the so-called argumentof the preceding portion of the Epistle is simply the demonstration of the fact that "theworks of the flesh," which are sin, can be escaped only by the circumcision of the crossof Christ,--by serving God in Spirit, and having no confidence in the flesh.

"Brethren, even if a man be overtaken in any trespass, ye which are spiritual, restore sucha one in a spirit of meekness; looking to thyself, lest thou also be tempted. Bear ye oneanother's burdens, and so fulfil the law of Christ. For if a man thinketh himself to besomething, when he is nothing, he deceiveth himself. But let each man prove his own

work, and then shall he have his glorying in regard of himself alone, and not of hisneighbor. For each man shall bear his own burden.

"But let him that is taught in the Word communicate unto him that teacheth in all goodthings. Be not deceived; God is not mocked; for whatsoever a man soweth, that shall healso reap. For he that soweth unto his own flesh shall of the flesh reap corruption; but hethat soweth unto the Spirit shall of the Spirit reap eternal life. And let us not be weary inwell-doing; for in due season we shall reap, if we faint not. So then, as we have




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opportunity, let us work that which is good toward all men, and especially toward themthat are of the household of the faith.

"See with how large letters I have written unto you with mine own hand. As many asdesire to make a fair show in the flesh, they compel you to be circumcised; only that they

may not be persecuted for the cross of Christ. For not even they who receive circumcisiondo themselves keep the law; but they desire to have you circumcised, that they may gloryin your flesh. But far be it from me to glory, save in the cross of our Lord Jesus Christ,through which the world hath been crucified unto me, and I unto the world. For neither iscircumcision anything, nor uncircumcision, but a new creature. And as many as shallwalk by this rule, peace be unto them, and mercy, and upon the Israel of God.

"From henceforth let no man trouble me; for I bear branded on my body the marks of Jesus.

"The grace of our Lord Jesus Christ be with your spirit, brethren. Amen." Galatians 6,

R.V.

A Radical Change.

When men set out to make themselves righteous, pride, emulation, vainglory, boasting,criticism, fault-finding, and backbiting, leading to open quarrels, are the result. So it waswith the Galatians, and so it will ever be. It can not be otherwise. Each individual has hisown conception of the law,--for, having determined to be justified by the law, he reducesit to the level of his own mind, so that he may be judge,--and can not resist examining hisbrethren, as well as himself, to see if they are up to his measure. If his critical eye detectsone who is not walking according to his rule, he at once proceeds to "deal with the

offender," who, if humble submission--not to God, but to his judges--be not tendered,must be turned out of the church, lest the robes of "our righteousness" be defiled bycontact with him. The self-righteous ones constitute themselves their brother's keeper, tothe extent of keeping him out of their company, lest they should be disgraced. In markedcontrast with this spirit, which is all too common in the church, is the exhortation withwhich this chapter opens. Instead of hunting for faults, that we may condemn them, weare to hunt for sinners, that we may save them.

"Sin Coucheth at the Door."

To Cain God said, "If thou doest not well, sin coucheth at the door; and unto thee is its

desire, but thou shouldest rule over it." Gen.4:7, R.V., margin. Sin is a venomous beast,lurking in secret, watching every opportunity to spring upon and overcome the unwary.Its desire is to us, but power has been given us to rule over it. "Let not sin therefore reignin your mortal body." Nevertheless it is possible (not necessary) for the most zealousones to be overtaken. "These things write I unto you, that ye may sin not. And if any mansin, we have a Comforter with the Father, Jesus Christ the Righteous; and He is thepropitiation for our sins; and not for ours only, but also for the whole world." 1Joh.2:1,2,




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R.V., margin. So, even though a man be overtaken in any trespass, he is to be restored,and not thrust further away.

The Gospel Means Restoration.

"For the Son of man is come to save that which was lost. How think ye? if a man have anhundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, andgoeth into the mountains, and seeketh that which is gone astray? And if so be that he findit, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and ninewhich went not astray. Even so it is not the will of your Father which is in heaven, thatone of these little ones should perish." Matt.18:11-14. Christ is now in the heavens "untilthe times of restoration of all things."

Save the One.

The Lord represents His work by the case of the shepherd who seeks after the one sheep

that has gone astray. The work of the Gospel is an individual work. Even though underthe preaching of the Gospel thousands accept it in one day, as the result of one discourse,it is because of its effect on each individual heart. When the preacher, in speaking tothousands, addresses each one individually, then he is doing the work of Christ. So if aman be overtaken in a fault, restore such an one, in the spirit of meekness. No man's timeis so precious that it is wasted when devoted to the salvation of one single person. Someof the most important and glorious truths that we have on record as uttered by Christ,were addressed to only one listener. He who looks after and cares for the single lambs of the flock, is a good shepherd.

The Ministry of Reconciliation.

"God was in Christ, reconciling the world unto Himself, not imputing their trespassesunto them; and hath committed unto [put into] us the word of reconciliation." 2Cor.5:19.He "His own self bare our sins in His own body." 1Pet.2:24. He did not impute ourtrespasses to us, but took them all on Himself. "A soft answer turneth away wrath." Christcomes to us with gentle words, not harshly chiding us, in order that He may win us. Hecalls us to come to Him and find rest; to exchange our galling yoke of bondage, andheavy burden, for His easy yoke and light burden.

In Christ's Stead.

All Christians are one in Christ. There is but one seed--all are embraced in Christ, theRepresentative Man. Therefore "as He is, so are we in this world." 1Joh.4:17. Christ wasin this world as an example of what men ought to be, and of what His true followers willbe when wholly consecrated to Him. To His disciples He says, "As My Father hath sentMe, even so send I you," and to this end He clothes them with His own power throughthe Spirit. "God sent not His Son into the world to condemn the world; but that the worldthrough Him might be saved." John 3:17. Therefore we are not sent to condemn, but tosave. Hence the injunction, "If a man be overtaken in a fault, . . . restore such an one."




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This is not to be limited to those who are associated with us in church capacity. We aresent as ambassadors for Christ, to beseech men, in Christ's stead, to be reconciled to God.2Cor.5:20. The whole universe provides no greater work; no higher office can be foundin heaven or earth than that of ambassador for Christ, which is the office of even thelowliest and most despised soul that is reconciled to God.

"Ye Which Are Spiritual."

Only such ones are called upon to restore the erring; none others can do it. The HolySpirit alone must speak through those who would reprove and rebuke. It is Christ's ownwork that is to be done, and only by the power of the Spirit can anybody be a witness toHim. But would it, then, not be great presumption for anybody to go to restore a brother?Would it not be as much as claiming that he himself is spiritual? It is indeed no lightmatter to stand in Christ's place to any fallen man; and the design of God is that each oneshould take heed to himself, "considering thyself lest thou also be tempted." It is plainthat the rule here laid down is calculated to work a revival in the church.

As soon as a man is overtaken in a fault, the duty of each one is--not straightway to talk to somebody about him, nor even to go directly to the erring one himself, but--to ask himself, How do I stand? Am I not guilty, if not of the same thing, of something equallybad? May it not even be that some fault in me has led to his fall? Am I walking in theSpirit, so that I could restore him, and not drive him further away? This would result in acomplete reformation in the church, and it might well be that by the time the others hadgot into condition to go to the faulty one, he might also have recovered himself from thesnare of the devil.

Bound in Heaven.

In giving directions how to deal with one who has committed a trespass (Matt.18:10-18),the Saviour said, "Verily I say unto you, Whatsoever ye shall bind on earth shall bebound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven." Doesthis mean that God pledges Himself to be bound by any decision that any company of men calling themselves His church may make?--Certainly not. Nothing that is done onearth can change God's will. The history of the church, as we have it for nearly eighteenhundred years, is a record of mistakes and errors, of self-aggrandizement, and of puttingself in the place of God. Who can read the history of the councils of the church, and saythat God was in any of them, or that He either prompted or sanctioned any of theirdecrees?

What, then, did Christ mean?--Just what He said. His instruction shows that He meantthat the church should be spiritual,--filled with the spirit of meekness,--and that every onewho spoke should "speak as the oracles of God." Only the Word of Christ should be inthe heart and mouth of all who deal with a trespasser. When this is the case, it follows,since God's Word is settled forever in heaven, that whatever is bound on earth mustnecessarily be bound in heaven. But this will not be the case unless the Scriptures arestrictly followed in letter and in spirit.




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"The Law of Christ."

This is fulfilled by bearing one another's burdens, because the law of Christ's life is tobear burdens. "All we like sheep have gone astray; we have turned every one to his ownway; and the Lord hath laid on Him the iniquity of us all." Is.53:6. "Surely He hath borne

our griefs, and carried our sorrows." Whoever would fulfil His law must have His life inhim, still doing the same work for the strayed and fallen.

"In all things it behooved Him to be made like unto His brethren, that He might be amerciful and faithful High Priest in things pertaining to God, to make reconciliation forthe sins of the people. For in that He Himself hath suffered being tempted, He is able tosuccor them that are tempted." Heb.2:17,18. He knows what it is to be sorely tempted,and He knows how to overcome. Yea, although He "knew no sin," He was made even tobe sin for us, that we might be made the righteousness of God in Him. 2Cor.5:21. Hetook every one of our sins, and confessed them before God as His own. Even so Hecomes to us. Instead of upbraiding us for our sin, He opens His heart to us, and tells us

how He has suffered with the same infirmity, and that He knows all the hardship, thepain, the sorrow, and the shame. Thus He draws us to Himself, and wins our confidence.Knowing that He has passed through the same experience, that He has been down into thevery depths, we are ready to listen to Him when He talks about the way of escape. Weknow that He is talking from experience.

The greatest part, therefore, of the work of saving sinners is to show ourselves one withthem. That is to say, it is in the confession of our own faults that we save others. The manwho feels himself without sin, is not the man to restore the sinful. He who goes to onewho is overtaken in any trespass, and says, "How in the world could you ever do such athing? I never did a thing like that in my life, and I can't see how anybody with any sense

of self-respect could do so," might far better stay at home. God chose one Pharisee, andonly one, to be an apostle, but he was not sent forth until he could acknowledge himself to be the chief of sinners. 1Tim.1:15. It is humiliating to confess sin. That is true, but theway of salvation is the way of the cross. It was only by the cross that Christ could be theSaviour of sinners. Therefore if we would share His joy, we must with Him endure thecross, despising the shame. Remember this fact: It is only by confessing our own sins thatwe can save others from their sins. Only thus can we show them the way of salvation; forit is he who confesses his sins that obtains cleansing from them, and so can lead others tothe fountain.

Man Is Nothing .

"If a man thinketh himself to be something, when he is nothing, he deceiveth himself."Mark those words, "when he is nothing." It does not say that we should not think ourselves to be something until we are something. No; it is a statement of the fact that weare nothing. Not merely a single individual, but all nations, are nothing before the Lord.If we ever at any time think ourselves to be something, we deceive ourselves. And weoften do deceive ourselves, and thus mar the work of the Lord. Remember the law of Christ. Although He was everything, He emptied Himself. He obliterated Himself, that




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the work of God might be done. "The servant is not greater than his lord." God alone isgreat; "every man at his best state is altogether vanity." God alone is true, but every mana liar. When we acknowledge this, and live in consciousness of it, then we are where theSpirit of God can fill us, and then God can work through us. The "man of sin" is he thatexalteth himself. 2Thess.2:3,4. The child of God is the one who humbles himself .

Bear Your Own Burdens.

"For every man shall bear his own burden." Is this a contradiction of verse 2?--By nomeans. When the Scripture tells us to bear one another's burdens, it does not tell us tothrow our burdens on one another. Each one is to cast his burden on the Lord. Ps.55:22.He bears the burden of the whole world, of all mankind, not in mass, but for eachindividual. We cast our burdens on Him, not by gathering them up in our hands, or withour mind, and hurling them from ourselves to one who is at a distance. That can never bedone. Many have tried to get rid of their burden of sin and pain and care and sorrow, buthave failed, and have felt it roll back upon their own heads heavier than ever, until they

have well-nigh sunk in despair. What was the trouble?--Simply this: they regarded Christas at a distance from them, and they felt that they themselves must bridge the gulf. It isimpossible. The man who is "without strength" can not cast his burden the length of hisarm, and as long as we keep the Lord at arm's length, we shall not know rest from theweary load. It is when we recognize and confess Him in us, as our sole support, our life,the One whose power it is that makes every motion, and so confess that we are nothing,and sink out of sight, no longer deceiving ourselves, that we leave the burden resting onChrist. He knows what to do with it, and yoking up with Him we learn of Him how tobear the burdens of others.

Then how about bearing our own burden?--Ah, it is the Divine "power that worketh in

us" that bears it! "I am crucified with Christ; nevertheless I live; yet not I, but Christliveth in me." It is I, and yet it is not I, but Christ. Now I have learned the secret. I willnot weary somebody else with the story of my burden, but will bear it myself, yet not I,but Christ in me. There are people enough in the world who have not yet learned thislesson of Christ, so that every child of God will always find work to do in bearingburdens for others; his own he will intrust to the Lord, to find whom he has no further togo than to his own heart. Is it not blessed to have "One who is mighty" always under theburden which falls upon our shoulders?

This lesson we learn from the life of Christ. He went about doing good, for God was withHim. He comforted the mourners, He bound up the broken-hearted, He healed all that

were oppressed of the devil. Not one who came to Him with a tale of sorrow or adistressing malady was turned away without relief; "that it might be fulfilled which wasspoken by Esaias the prophet, saying, Himself took our infirmities, and bare oursicknesses." Matt.8:17. And then when night sent the multitude to their beds, He soughtthe mountain or the forest, that in communion with the Father, by whom He lived, Hemight find a fresh supply of life and strength for His own soul. "Let every man prove hisown work." "Examine yourselves, whether ye be in the faith; prove your own selves.Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?"




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2Cor.13:5. "Though He was crucified through weakness, yet He liveth by the power of God. For we also are weak with Him, but we shall live with Him by the power of God."Verse 4, margin. So if our faith proves to us that Christ is in us,--and faith proves to usthe reality of the fact,--we have rejoicing in ourselves alone, and not in another. We joyin God through our Lord Jesus Christ, and our joy does not depend upon any other person

in the world. Though all should fail and be discouraged, we can stand, for the foundationof God--Christ--standeth sure.

Therefore let no one who calls himself a Christian be content to lean on somebody else,but let him, though he be the weakest of the weak, be a burden-bearer,--a worker togetherwith God,--in Christ bearing quietly and uncomplainingly his own burdens, and those of his neighbors also. He can discover some of the burdens of his uncomplaining brother,and bear them, and the other will do likewise. So the rejoicing of the weak will be, "TheLord Jehovah is my strength and my song; He also is become my salvation."

Communicating Good Things.

"Let him that is taught in the Word communicate unto him that teacheth in all goodthings." There can be no doubt but that this refers primarily to temporal support. "Thelaborer is worthy of his hire." If a man gives himself wholly to the ministry of the Word,it is evident that the things necessary for his sustenance must come from those who aretaught. But this by no means exhausts the meaning of the injunction. The one who istaught in the Word must communicate to the teacher "in all good things." Mutual help isthe burden of this chapter. "Bear ye one another's burdens." Even the teacher who issupported by those who are taught, is to assist others pecuniarily. Christ and the apostles,who had nothing of their own--for Christ was the poorest of the poor, and the discipleshad left all to follow Him--nevertheless distributed to the poor out of their little store. See

John 13:29.

When the disciples told Jesus to send the hungry multitudes away, that they might buythemselves victuals, He said, "They need not depart; give ye them to eat." Matt.14:16. Hewas not trifling with them; He meant what He said. He knew that they had nothing togive the people, but they had as much as He had. They did not perceive the power of Hiswords, so He Himself took the few loaves and dealt out to the disciples, and thus they didreally feed the hungry people. But His words to them meant that they should do just whatHe did. How many times our own lack of faith in Christ's Word has hindered us fromdoing good and communicating (Heb.13:16), the sacrifices which please God.

As the teachers contribute not only the Word but temporal support as well, so those whoare taught in the Word should not confine their liberality merely to temporal things. It is amistake to suppose that ministers of the Gospel never stand in need of spiritualrefreshment, or that they can not receive it from the weakest in the flock. No one can evertell how much the souls of teachers are encouraged by the testimonies of faith and joy inthe Lord, which come from the mouths of those who have heard the Word. It is notsimply that the teacher sees that his labor is not in vain. The testimony may have noreference whatever to anything that he has done; but a humble soul's joyful testimony to




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what God has done for him, will often, through the refreshment it gives the teacher of theWord, be the means of strengthening the souls of hundreds.

Sowing and Reaping .

"Whatsoever a man soweth, that shall he also reap." A simple statement of fact, that cannot be made plainer by any amount of talk. The harvest, which is the end of the world,will reveal what the sowing has been, whether wheat or tares. "He that soweth to his fleshshall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reaplife everlasting." "Sow to yourselves in righteousness, reap in mercy; break up yourfallow ground; for it is time to seek the Lord, till He come and rain righteousness uponyou." Hos.10:12. "He that trusteth in his own heart is a fool," and equally foolish is hewho trusts in other men, as is seen from the next verse: "Ye have plowed wickedness, yehave reaped iniquity; ye have eaten the fruit of lies; because thou didst trust in thy way, inthe multitude of mighty men." "Cursed be the man that trusteth in man, and maketh fleshhis arm," whether it be his own flesh or that of some other man. "Blessed is the man that

trusteth in the Lord, and whose hope the Lord is." Jer.17:5,7.

Everything enduring comes from the Spirit. The flesh is corrupt, and it corrupts. He whoconsults only his own pleasure,--fulfilling the desires of the flesh and of the mind,--willreap a harvest of corruption and death. But "the Spirit is life because of righteousness,"and he who consults only the mind of the Spirit, will reap everlasting glory; for "if theSpirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christfrom the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you.""For if ye live after the flesh, ye shall die; but if ye through the Spirit do mortify thedeeds of the body, ye shall live." Rom.8:11,13. Wonderful! If we live, we die; if we die,we live! This is the testimony of Jesus: "Whosoever will save his life shall lose it; and

whosoever will lose his life for My sake shall find it." Matt.16:25.

This does not mean the loss of all joy in this present time. It does not mean undergoing acontinual deprivation and penance, going without something that we long for, for thesake of getting something else by and by. It does not mean that life in this present timeshall be a living death, a long-drawn-out agony. Far from it. That is a crude and false ideaof the Christian life--the life that is found in death. No; whoever comes to Christ anddrinks of the Spirit, has in himself "a well of water springing up into everlasting life."John 4:14. The joy of eternity is his now. His joy is full day by day. He is abundantlysatisfied with the fatness of God's house, drinking of the river of God's own pleasure. Hehas all that he longs for, because his heart and his flesh cry out only for God, in whom is

all fullness. Once he though he was "seeing life," but now he knows that he was then butgazing into the grave, the pit of corruption. Now he begins really to live, and the joy of the new life is "unspeakable, and full of glory." So he sings:--

"Now none but Christ can satisfy,None other name for me;

There's love, and life, and lasting joy,Lord Jesus, found in Thee."




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A shrewd general always seeks to seize upon the strongest positions; so wherever there isa rich promise to believers, Satan tries to distort it, so as to make it a source of discouragement. Accordingly, he has made many believe that the words, "He that sowethto his flesh shall of the flesh reap corruption," mean that they must all their lives, evenafter being born of the Spirit, suffer the consequences of their former life of sin. Some

have supposed that even in eternity they would have to bear the scars of their old sins,saying, "I can never hope to be what I should have been if I had never sinned."

What a libel on God's mercy, and the redemption that is in Christ Jesus! That is not thefreedom wherewith Christ makes us free. The exhortation is, "As ye have yielded yourmembers servants to uncleanness and to iniquity unto iniquity; even so now yield yourmembers servants to righteousness unto holiness;" but if the one who thus yields himself to righteousness must always be handicapped by his former bad habits, that would provethat the power of righteousness is less than that of sin. But that is not so. Grace aboundsover sin, and is as mighty as the heavens.

Here is a man who for gross crimes has been condemned to imprisonment for life. After afew years' imprisonment he receives a free pardon, and is set at liberty. Some timeafterward we meet him, and see a fifty-pound cannon-ball attached to his leg by a hugechain, so that he can move about only with the greatest difficulty. "Why, how is this?" weask in surprise. "Were you not given your freedom?" "Oh, yes," he replies, "I am free; butI have to wear this ball and chain as a reminder of my former crimes." One would notthink of such "freedom" as that very desirable.

Every prayer inspired by the Holy Ghost is a promise of God; and one of the mostgracious of these is this: "Remember not the sins of my youth, nor my transgressions;according to Thy mercy remember Thou me for Thy goodness' sake, O Lord." Ps.25:7.

When God forgives our sins, and forgets them, He gives us such power to escape fromthem that we shall be as though we had never sinned. By the "exceeding great andprecious promises," we are made "partakers of the Divine nature, having escaped thecorruption that is in the world through lust." 2Pet.1:4. Man fell by partaking of the tree of knowledge of good and evil; the Gospel presents such a redemption from the fall, that allthe black memories of sin are effaced, and the redeemed ones come to know only thegood, like Christ, "who knew no sin."

Yes; they that sow to the flesh shall of the flesh reap corruption, as we have all proved inourselves. "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of Goddwell in you." The Spirit has power to free us from the sins of the flesh, and from all theirconsequences. Christ "loved the church, and gave Himself for it; that He might sanctifyand cleanse it with the washing of water by the Word, that He might present it to Himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should beholy and without blemish." Eph.5:25-27. "By His stripes we are healed." The memory of sin,--not of individual sins,--will be perpetuated in eternity only by the scars in the handsand feet and side of Christ, which are the seal of our perfect redemption.

Be Not Weary .




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How naturally the exhortation follows, "Let us not be weary in well-doing; for in dueseason we shall reap, if we faint not." It is so easy for us to get tired doing good, that is,when we are not looking to Jesus. We like to have little intermissions, because constantdoing good seems too much of a strain. But that is only when we have not fully learnedthe joy of the Lord, which is the strength that enables us to keep from getting weary.

"They that wait upon the Lord shall renew their strength; they shall mount up with wingsas eagles; they shall run, and not be weary; they shall walk, and not faint." Is.40:31.

But that which is especially referred to here, as the context shows, is not simply theresisting of temptation in our own flesh, but the helping of others. Here we need to learna lesson from Christ, who "shall not fail nor be discouraged till He have set judgment inthe earth." Though nine out of ten whom He relieved never showed the least sign of appreciation, it made no difference with Him. He came to do good, and not to beappreciated. Therefore, "in the morning sow thy seed, and in the evening withhold notthine hand; for thou knowest not whether shall prosper, either this or that, or whether theyboth shall be alike good." Ecc.11:6. We can not tell how much we shall reap, nor from

which of the seed that we sow. Some may fall by the wayside, and be snatched awaybefore it has time to take root, and other may fall on stony ground, where it will wither,and still other may fall among thorns, and be choked; but one thing is certain, and that isthat we shall reap. We do not know whether the morning sowing or the evening sowingwill prosper, or whether both shall alike be good; but there is no possibility that both canbe bad. One or the other alone may prosper, or else both may be good. Isn't thatencouragement enough for us not to be weary in well-doing? The ground may seem poor,and the season may not be favorable, so that the prospect for a crop may be mostunpromising, and we may be tempted to think that all our labor is wasted. Not so; "in dueseason we shall reap, if we faint not." "Therefore, my beloved brethren, be ye steadfast,unmovable, always abounding in the work of the Lord, forasmuch as ye know that your

labor is not in vain in the Lord." 1Cor.15:58.

Make No Difference.

"As we have therefore opportunity, let us do good unto all men, especially unto them whoare of the household of faith." In this we see that the apostle speaks of temporal help, forit needs no special exhortation to preach the Word to those who are not of the householdof faith; they are the ones to whom it is specially to be preached; but there is a naturaltendency--natural, I say, not spiritual--to limit charities to those who are called"deserving." We hear much about "the worthy poor." But we are all unworthy of the leastof God's blessings, yet He showers them upon us continually. "If ye do good to them

which do good to you, what thank have ye? for sinners also do even the same. And if yelend to them of whom ye hope to receive, what thank have ye? for sinners also lend tosinners, to receive as much again. But love ye your enemies, and do good, and lend,hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest; for He is kind unto the unthankful and to the evil."




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Seek the Opportunity.

Note especially the beginning of the tenth verse. "As we have therefore opportunity," letus do good unto all men. Doing good to others is to be considered a privilege to beenjoyed, and not an irksome duty to be discharged. Men do not speak of disagreeable

things as opportunities. No one says that he had an opportunity to injure himself, or thathe had an opportunity to lose some money. On the contrary, a man will speak of anopportunity to make some money, or to escape from some threatened danger. It is thusthat we are to consider doing good to the needy. But opportunities are always sought for.Men are always on the lookout for an opportunity to get gain. So the apostle teaches usthat we should be seeking opportunities to help some one. This Christ did. He "wentabout doing good." He traveled about the country on foot, searching opportunities to dosomebody some good, and He found them. He did good, "for God was with Him." Hisname is Immanuel, which means, "God with us." Now, as He is with us all the days, evento the end of the world, so God is with us, doing good to us, that we also may do good."We then, as workers together with Him, beseech you also that ye receive not the grace

of God in vain." To this end, "receive ye the Holy Ghost."

Closing Words.

We come now to the close of this most wonderful letter. Even as the whole of the Gospelis contained in the greeting, so we find it in the end. The apostle literally knew nothingelse save Jesus Christ and Him crucified. He could not greet his friends withoutmentioning it. In every chapter of this Epistle, but especially in the last two, do we seehow directly it is addressed to us. Everybody uses verses 1, 7-10 as applicable now,without any thought of the Galatians; but just as surely as these verses mean us, just thesame as though the Galatians had never lived, so does the entire Epistle.

The consuming zeal of the apostle Paul in writing it is seen in the fact that, contrary to hisusual custom, he seized the pen and wrote the Epistle with his own hand. Verse 11. Asintimated in chapter 4, the apostle suffered from weak eyes, which hindered him much inhis work, or would have hindered him but for the power of God resting on him; so that itwas necessary for him always to have some one with him, to minister unto him, and toserve as amanuensis. From the Second Epistle to the Thessalonians (chapter 2:2) we learnthat some took advantage of this fact to write letters to the churches in Paul's name,which troubled the brethren; but in the close of that Epistle (chapter 3:16-18) Paulindicated to them how they might know an epistle that came from him. No matter bywhom the body of it was written, he wrote the salutation and the signature with his own

hand. So great was the urgency in this case, however, that he wrote the entire Epistlehimself.

Only a Show.

We can not deceive God, and it is useless to deceive ourselves or others. "The Lord seethnot as man seeth; for man looketh on the outward appearance, but the Lord looketh on theheart." 1Sam.16:7. The circumcision in which the "false brethren" were seeking to induce




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the Galatians to trust, meant self-righteousness, instead of righteousness by faith. Theyhad the law only as "the form of righteousness and of truth." With their works they couldmake "a fair show in the flesh," but it was only an empty show; there was no reality in it.They could seem righteous without suffering persecution for the cross of Christ.

They did not indeed keep the law; not by any means; for the flesh is opposed to the lawof the Spirit, and "they that are in the flesh can not please God." But they desiredconverts to "our faith," as so many call the particular theories which they hold. Christsaid, "Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land tomake one proselyte, and when he is made, ye make him twofold more the child of hellthan yourselves." Matt.23:15. Such teachers glory in the flesh of their "converts." If theycan count so many as belonging to "our denomination," so much "gain" in the past year,they feel virtuously happy. Numbers and appearances count for much with men, but fornothing with God.

Real and Lasting Glory.

"God forbid that I should glory save in the cross of our Lord Jesus Christ." Why glory inthe cross?--Because by it the world is crucified to us, and we to the world. The Epistleends where it begins,--with deliverance from "this present evil world," and it is the crossalone that accomplishes the deliverance. The cross is the symbol of humiliation, thereforewe glory in it, because in humility is exaltation.

God Revealed in the Cross.

Read the words of the Lord by the mouth of Jeremiah: "Let not the wise man glory in hiswisdom, neither let the mighty man glory in his might, let not the rich man glory in his

riches." Jer.9:23.

Why should not the wise man glory in his wisdom?--Because so far as it is his ownwisdom, it is foolishness. "The wisdom of this world is foolishness with God." "The Lordknoweth the thoughts of the wise, that they are vain." 1Cor.3:19,20. No man has anywisdom in which to glory, for his own wisdom is foolishness, and wisdom which Godgives is something to cause humility instead of pride.

What about might? "All flesh is grass." Is.40:6. "Every man at his best state is altogethervanity." Ps.39:5. "Men of low degree are vanity, and men of high degree are a lie; to belaid in the balance, they are altogether lighter than vanity." But "power belongeth unto

God." Ps.62:9,11.

As to riches, they are "uncertain." 1Tim.6:17. Man "heapeth up riches, and knoweth notwho shall gather them." "Riches certainly make themselves wings; they fly away as aneagle toward heaven." Prov.23:5. Only in Christ are found unsearchable and abidingriches.




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Man, therefore, has absolutely nothing in which to boast, for what is there left of a manwhen he has nothing that can be called wealth, no wisdom whatever, and absolutely nostrength? Everything that man is or has comes from the Lord. Therefore it is that he thatglorieth is to glory in the Lord. 1Cor.1:31.

Now put this text with Gal.6:14. The same Spirit inspired them both, so that there is nocontradiction. One text says that we are to glory only in the knowledge of the Lord; theother says that there is nothing in which to glory save the cross of our Lord Jesus Christ.The conclusion, therefore, is that in the cross we find the knowledge of God. To knowGod is eternal life, and there is no life for mankind except through the cross of Christ. Soagain we see most clearly that all that may be known of God is revealed in the cross.Aside from the cross, there is no knowledge of God.

This shows us again that the cross is seen in all creation, for the everlasting power anddivinity of God, even all that may be known of Him, are seen in the things that He hasmade. The power of God is seen in the things that are made, and the cross is the power of

God. 1Cor.1:18. Out of weakness God brings strength; He saves men by death, so thateven the dead may rest in hope. No man can be so poor, so weak and sinful, so degradedand despised, that he may not glory in the cross. The cross takes him just where he is, forit is the symbol of shame and degradation, and reveals the power of God in him, and inthat there is ground for everlasting glory.

The Cross Crucifies.

The cross cuts us off from the world. Glory! for then it unites us to God, because thefriendship of the world is enmity with God; "whosoever therefore will be a friend of theworld is the enemy of God." Jam.4:4. Through His cross Christ has destroyed the enmity.

Eph.2:15,16. "And the world passeth away, and the lust thereof; but he that doeth the willof God abideth forever." Then let the world pass away.

"Fade, fade, eachearthly joy,

Jesus is mine;Break every tender tie,

Jesus is mine.Dark is the wilderness;

Earth has no resting-place;Jesus alone can bless;

Jesus is mine."The Cross Elevates.

Jesus said, "I, if I be lifted up from the earth, will draw all men unto Me." This He saidsignifying what death He should die, namely, the death of the cross. He humbled Himself to death, even the death of the cross; "wherefore God also hath highly exalted Him, and




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given Him a name which is above every name." Phil.2:8,9. He descended "first into thelower parts of the earth. He that descended is the same also that ascended up far above allheavens, that He might fill all things." Eph.4:9,10. It was through death that He ascendedto the right hand of the Majesty in the heavens. It was the cross that lifted Him up fromearth to heaven. Therefore it is the cross alone that brings us glory, and so it is the only

thing in which to glory. The cross, which means derision and shame from the world, liftsus away from this world, and sets us with Christ in the heavenly places; and the power bywhich it does this is "the power that worketh in us," even the power that works in andupholds all things in the universe.

The Cross Creates.

"For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but anew creature." That is, neither circumcision nor uncircumcision has any power. Salvationdoes not come from man, whatever his state or condition, or whatever he may do. In anuncircumcised state he is lost, and if he be circumcised he is no nearer salvation. Only the

cross has power to save. The only thing that is of any value is a new creature, or, asindicated in the margin of the Revision, "a new creation." "If any man be in Christ, thereis a new creation;" and it is only through death that we become joined to Him. Rom.6:3.

"Nothing in my hand I bring;Simply to Thy cross I cling."

The cross makes a new creation, so that here again we see a reason for glorying in it; forwhen the new creation came from the hand of God in the beginning, "the morning starssang together, and all the sons of God shouted for joy." Job 38:7.

The Sign of the Cross.

Put together all the texts that we have read, which show: (1) That the cross of Christ isthe only thing in which to glory; (2) that whoever glories must glory only in theknowledge of God; (3) that God hath chosen the weak things of the world to confoundthe mighty, so that none might glory save in Him; and, (4) that God is revealed in thethings that He has made, and that creation, which manifests God's power, also presentsthe cross, because the cross of Christ is the power of God, and God is made known by it.What have we?--This, that the power it took to create the world, and all things that are init,--the power that is exerted to keep all things in existence,--is the power that saves those

who trust in it. This is the power of the cross.

So the power of the cross, by which alone salvation comes, is the power that creates, andthat continues to work in all creation. But when God creates a thing, it is "very good;" soin Christ, in His cross, there is "a new creation." "We are His workmanship, created inChrist Jesus for good works, which God afore prepared that we should walk in them."Eph.2:10, R.V. It is in the cross that this new creation is wrought, for its power is thepower by which "in the beginning God created the heavens and the earth." This is the




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power that keeps the earth from utter destruction under the curse; which brings about thechanging seasons,--seed-time and harvest,--and that will at last renew the face of theearth, so that "it shall blossom abundantly, and rejoice even with joy and singing; theglory of Lebanon shall be given unto it, the excellency of Carmel and Sharon; they shallsee the glory of the Lord, and the excellency of our God."

"The works of the Lord are great, sought out of all them that have pleasure therein. Hiswork is honorable and glorious; and His righteousness endureth forever. He hath madeHis wonderful works to be remembered; the Lord is gracious and full of compassion."Ps.111:2-4.

Here we see that the wonderful works of God reveal His righteousness, and His grace andcompassion as well. This is another evidence that His works reveal the cross of Christ, inwhich infinite love and mercy are centered.

But "He hath made His wonderful works to be remembered;" or, "He hath made a

memorial for His wonderful works." Why does He wish men to remember and declareHis mighty acts?--In order that they may not forget, but may trust in, His salvation. Hewould have men continually meditate on His works, that they may know the power of thecross. It is in the works of His hands that we triumph. Ps.92:4. So when God had madethe heavens and earth, and all their host, in six days, "He rested on the seventh day fromall His work which He had made. And God blessed the seventh day, and sanctified it;because that in it He had rested from all His work which God created and made."Gen.2:2,3.

The cross conveys to us the knowledge of God, because it shows us His power asCreator. Through the cross we are crucified unto the world, and the world unto us; that is,

by the cross we are sanctified. But sanctification is the work of God, not of man. OnlyHis divine power can accomplish the great work. In the beginning God sanctified theSabbath, as the crown of His creative work--the evidence that His work was finished, theseal of perfection, and therefore He says, "Moreover also I gave them My Sabbaths, to bea sign between Me and them, that they might know that I am the Lord that sanctifythem." Eze.20:12.

So we see that the Sabbath--the seventh day--is the true sign of the cross. It is thememorial of creation, and redemption is creation,--creation through the cross. In the crosswe find the complete and perfect works of God, and are clothed with them. Crucifiedwith Christ means the utter giving up of self, acknowledging that we are nothing, andtrusting absolutely in Christ. In Him we rest; in Him we find the Sabbath. The cross takesus back to the beginning, into "that which was from the beginning." The resting upon theseventh day of the week is but the sign of the fact that in the perfect work of God, as seenin creation,--in the cross,--we find rest from sin.

"But it is difficult to keep the Sabbath; my business will suffer;" "I couldn't make a livingand keep the Sabbath;" "It is so unpopular." Oh, yes; nobody ever said that it was aspecially pleasing thing to be crucified! "Even Christ pleased not Himself." Read the




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fifty-third chapter of Isaiah. Christ was not very popular, and least so of all when He wascrucified. The cross means death; but it means also the entrance into life. There is healingin Christ's wounds, blessing in the curse that He bore, life in the death that He suffered.Who dare say that he trusts Christ for everlasting life if he dare not trust Him for a fewyears or months or days of life in this world? Accept the Sabbath of the Lord, and you

will find that it means the cross to a degree that you never before dreamed of, andtherefore "a far more exceeding and eternal weight of glory."

Now say once more, and say it from the heart: "Far be it from me to glory, save in thecross of our Lord Jesus Christ, through which the world hath been crucified unto me, andI unto the world." If you can say that in truth, you will find tribulations and afflictions soeasy that you can glory in them.

"Hallelujah, what a Saviour!"

The Glory.

It is by the cross that everything is sustained, for "in Him all things hold together," andHe does not exist in any other form than that of the crucified One. But for the cross, therewould be universal death. Not a man could breathe, not a plant could grow, not a ray of light could shine from heaven, if it were not for the cross. Now "the heavens declare theglory of God; and the firmament showeth His handiwork." Ps.19:1. They are some of thethings that God has made. No pen can describe and no artist's brush can depict thewondrous glory of the heavens; yet that glory is but the glory of the cross of Christ. Thisfollows from the facts already learned, that the power of God is seen in the things that aremade, and that the cross is the power of God. The glory of God is His power, for "theexceeding greatness of His power to usward" is seen in the resurrection of Jesus Christ

from the dead (Eph.1:19,20), and "Christ was raised up from the dead by the glory of theFather" (Rom.6:4). It was for the suffering of death that Jesus was crowned with gloryand honor. Heb.2:9. So we see that all the glory of the innumerable stars, with theirvarious colors, all the glory of the rainbow, the glory of the clouds gilded by the settingsun, the glory of the sea, and of blooming fields and green meadows, the glory of thespring-time and of the ripened harvest, the glory of the opening bud and the perfect fruit,--yea, all the glory that Christ has in heaven, as well as the glory that will be revealed inHis saints when they shall "shine forth as the sun in the kingdom of their Father," even"as the stars forever and ever,"--is the glory of the cross. How can we ever think of glorying in anything else?

The Israel of God."As many as walk according to this rule, peace be on them, and mercy, and upon theIsrael of God." The rule of glory! what a grand rule to walk by! Are there two classeshere mentioned?--No; that can not be, for the Epistle has been devoted to showing that allare one in Christ Jesus. "And ye are complete in Him, which is the Head of allprincipality and power; in whom also ye are circumcised with the circumcision madewithout hands, in putting off the body of the sins of the flesh by the circumcision of




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Christ; buried with Him in baptism, wherein also ye are risen with Him through the faithof the operation of God, who hath raised Him from the dead. And you, being dead in yoursins and the uncircumcision of your flesh, hath He quickened together with Him, havingforgiven you all trespasses." Col.2:10-13. "We are the circumcision, which worship Godin the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." Phil.3:3.

This circumcision constitutes us all the true Israel of God, for this is the victory over sin,and "Israel" means an overcomer. No longer are we "aliens from the commonwealth of Israel," "no more strangers and foreigners, but fellow-citizens with the saints, and of thehousehold of God; and are built upon the foundation of the apostles and prophets, JesusChrist Himself being the chief corner-stone." Eph.2:12,19,20. So we shall join the throngthat "shall come from the east and west, and shall sit down with Abraham, and Isaac, andJacob, in the kingdom of heaven."

The Marks of Christ.

"From henceforth let no man trouble me; for I bear in my body the marks of the Lord

Jesus." The Greek word rendered "marks" is the plural of "stigma," which we haveincorporated into our own language. It signifies shame and disgrace, even as of old itmeant a mark branded into the body of a culprit, or of a recaptured runaway slave, toshow to whom he belonged. Such are the marks of the cross of Christ.

The marks of the cross were upon Paul. He had been crucified with Christ, and he carriedthe nail-prints. They were branded on his body. They marked him as the bond-servant,the slave of the Lord Jesus. Let no one, then, interfere with him; he was not the servant of men. He owed allegiance to Christ alone, who had bought him. Let no one seek to gethim to serve man or the flesh, because Jesus had branded him with His mark, and hecould serve no other. Moreover, let men beware how they sought to interfere with his

liberty in Christ, or how they treated him, for his Master would surely protect His own.Have you those marks? Then you may glory in them, for such boasting is not vain, andwill not make you vain.

Ah, what glory there is in the cross! All the glory of heaven is in that despised thing. Notin the figure of the cross, but in the cross itself. The world does not reckon it glory, butthen it did not know the Son of God, and it does not know the Holy Spirit, because it cannot see Him. May God open our eyes to see the glory, so that we may reckon things attheir true value. May we consent to be crucified with Christ, that the cross may glorify us.In the cross of Christ there is salvation. In it is the power of God to keep us from falling,for it lifts us up from earth to heaven. In the cross there is the new creation, which God

Himself pronounces "very good." In it is all the glory of the Father, and all the glory of the eternal ages. Therefore God forbid that we should glory save in the cross of our LordJesus Christ, by which the world is crucified to us, and we unto the world.

"In the cross of Christ I glory,Towering o'er the wrecks of time;

All the light of sacred storyGathers round its head sublime."




Therefore--"Since I, who was undone and lost,

Have pardon through His name and Word;Forbid it, then, that I should boast,

"Where'er I go, I'll tell the story

Of the cross, of the cross;In nothing else my soul shall glory,Save the cross, save the cross;

And this my constant theme shall be,Through time and in eternity,

That Jesus tasted death for me,On the cross, on the cross."

The Glad Tidings - E.J. Waggoner (1900)

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Transcript of The Glad Tidings - E.J. Waggoner (1900)